50 CHAPTER 1 | The Dawn Lands Elaine’s Sidhe courtiers. Shortly after Bright Star’s birth, the babe was stolen away in the night. Weetamo was, of course, inconsolable. She departed for her homeland shortly after, assuming her child dead— in the Dawn Homes, infants taken in the night by supernatural forces never survive for long. Not long after returning to the Dawn Homes, she died of a broken heart. What Weetamo couldn’t know, however, was that Bright Star was taken to the Glamourlands at the behest of the Faerie Queens. There, he enjoyed an idyllic childhood under the beneficent guidance of his faerie guardians, knowing nothing of his true heritage, answering to the name of Amhar until his twelfth year. It was then that he began to dream of places he had never seen before, in particular a great toad-shaped mountain overlooking a fog-shrouded bay. At first his guardians attempted to evade his questions, but the dreams persisted and became richer and more complex. He met people who looked like him in these dreams, in particular a twisted old crone who told him that his crown could be found atop Montaup Mountain. As Bright Star reported these dreams to his guardians, it became obvious that his homeland was calling him back, and he was allowed to go free from the Glamourlands. He was sent on his way with money to pay his way home and boons from each of his three guardians: a whetstone that can sharpen any blade to a lethal edge; a hamper that can multiply food for one person into a meal for one hundred; and a fine mantle that, when donned, renders the wearer invisible. And so the youth was plunged into a frightening and unfamiliar world: first the bustling towns and ports of Avalon, then aboard a trading vessel crossing the heaving gray ocean, and finally the colony at Manakowak Bay. To Bright Star’s astonishment, the old crone from his dreams was there at the docks of Tremont, waiting for him! “What cheer, netop?” she said to him in Avalonian trade pidgin. “Call me She Eats Bones. Come. Much to learn.” Under the tutelage of She Eats Bones, Bright Star learned of his heritage. He learned his true native tongue. He learned that he came from a long line of sachems, and would be one in time as well. The treasures granted him by his faerie guardians, as Bright Star The circumstances of Bright Star’s birth and early life tell the tragic story of the earliest interactions between Théans and the Dawn Home people. When Bright Star was still in the womb, his mother Weetamo, sachem of the Pocasset, was among those taken by an ATC slaver cruising the coastline. Not long after the ship turned south for the markets of the Atabean, it came under attack by a small fleet of corsairs led by none other than Jeremiah Berek. After dispatching the slavers, Berek put most of the captives ashore, trusting them to find their way back home. He had taken quite a shine to Weetamo, however, and invited her to accompany him back to Avalon to meet the Queen. Weetamo accepted the invitation, and a month later found herself at the court of Queen Elaine, acting as an ambassador on behalf of Yellow Feather and the whole WABAANDAA nation. The meeting went over to great acclaim, and it was at this time that Elaine commissioned the Great Sachem’s Silver Pipe (p. @@) to send back with Weetamo as a token of goodwill. By this time, Weetamo was heavy with child and so it was decided to wait things out in Avalon before risking a transoceanic voyage. Thus, Bright Star became the first person of his people to be born outside the boundaries of the Woven Land. His mother named him after the Fixed Star of the North, for she foresaw that his life would be as a beacon to others. Weetamo also asked Elaine to give her son an Avalonian name as a mark of respect and amity; the Queen named him Amhar, after the son Elilodd. Unfortunately, all this activity had attracted the attention of
7TH SEA: LAND OF 1,000 NATIONS 51 well as his remarkable story, ensured his rapid rise to prominence amongst the WABAANDAA. At last, the boy once called Amhar descended into the cave system beneath Montaup Mountain and completed his coming-of-age ceremony, emerging as Bright Star. Now, as the adopted son of Yellow Feather, he stands as the heir-apparent to lead the entire Dawn Home confederacy. The Avalonians still call him King Amhar, and expect him to continue his adopted father’s policies; little do they suspect the ends to which Bright Star intends to put them. Under Montaup, Bright Star was fully initiated into the mysteries of the Midewin and the Seven Fires Prophecy, and has hatched a plan to use the Manakowak Bay Colony as a cat’s paw against the Atabean Trading Company, thereby exacting vengeance against the ATC while, he hopes, diverting most of the death and fallout from the conflict onto other Théans and thus sparing his own people. With the colonists weakened, Bright Star hopes to absorb their settlements back into WABAANDAA lands and, he hopes, extinguish the Fourth Fire before it grows out of control. To this end, he has put out diplomatic feelers to the SERTEPE and ENOHTO, seeking covert allies who will help him realize his long-term goals, while fomenting strife between the ATC and Manakowak colonists. Story Hooks • Bright Star tasks the Heroes with an important and top-secret mission: they must sneak into Tremont and destroy a recent shipment of long-awaited supplies awaiting offloading at the docks, and they must make it look like the ATC is at fault. • The Heroes go to a Nikommo feast put on by Bright Star, in which the bounty of his magical hamper is demonstrated in part to impress the SERTEPE ambassadors in attendance. Everyone knows that Bright Star is desperate to secure an alliance with the southerners; what can the Heroes do in turn to win over the ambassadors and get into the future Great Sachem’s good graces? BRIGHT STAR’S BUTTON The chill wind whipping in off Manakowak Bay betokened the onset of winter, and matched the mood on Tremont Common. Bright Star stood, clad in buckskin breeches and loincloth and heavy Avalonian coat, his arms folded and face set in bemused irritation. Behind him, his delegation of taúpowaws and mugwomps mirrored their sachem’s body language. Across from them, Governor Vane and his men looked merely irritated. What had begun under happier auspices as a discussion over fishing rights in the bay and a new trading agreement had taken an unfortunate turn with the arrival of Reverend Boggust. The old zealot first upbraided the governor for his “continued association with heathens” before rounding on the WABAANDAA delegation. For five minutes straight, Bright Star had listened with increasing irritation and impatience to the Reverend’s prognostications of doom, biting his tongue all the while. If this was the price to be paid for iron ingots and gunpowder, then so be it. But Reverend Boggust at last went too far when he took hold of Bright Star’s lapel. “Here!” he said, putting a gnarled finger to one of the buttonholes on the jacket. “You see? Without the teachings of Theus and the Prophets, you have as much chance of passing through this buttonhole as you do of finding everlasting salvation!” The wind died down with a noticeable, arresting force. All was quiet as the two men locked eyes. Then Bright Star reached up, took hold of a silver button on his coat, and wrenched it free. “Your faith has not made you better people,” Bright Star said, scoffing. “You cannot even agree on which version of your faith is best. And I—” he said, holding up the button between two fingers right in Reverend Boggust’s face, “place as much value in your preaching as I do in this single button.” And with that, he dropped the button at the astonished reverend’s feet, turned on his heel, and marched off, his entourage close behind, casting scornful looks over their shoulders.
52 CHAPTER 1 | The Dawn Lands to war from Yellow Feather which led to Bright Star encountering Raven for the first time). It seems likely the next time Chepi will not be dissuaded by anything, and he intends this duel to be to the death. Chepi is one of the leading exponents of continuing trade with the Avalonians, and has proven an enthusiastic adopter of new Théan technology and luxuries. He even lives for part of the year in Mishawum and has adopted some Vaticine rituals into his own practice of Powwow sorcery. All of this has naturally made him a controversial figure amongst other WABAANDAA, and it is likely that without his political connections and personal power he would have long ago been exiled from society. It is a certainty that when Bright Star assumes the title of Great Sachem, Chepi will indeed be cast out of the confederacy. At that point, he will likely seek sanctuary with the Avalonians, who will welcome him with open arms—touching off a crisis and threatening to scuttle Bright Star’s carefully-laid plans in the process. Story Hooks • The Heroes uncover evidence that Chepi is meeting with ONTOQUAS taúpowaws. Is he attempting to stir up a new war? Or brokering peace? Is he doing that on his own initiative, or at someone else’s behest? • Bright Star knows he will need every edge he can get when he next duels Chepi. He asks the Heroes to find out what they can about any of his enemy’s weaknesses, either physical or in the Dream Realm. Chepi Called “the Black Sachem,” Chepi is that rarest of people: both taúpowaw and mugwomp. He is widely feared and respected for his mastery of martial and mystical arts. He holds a high rank of initiation in the Midewin, and has positioned himself as a close advisor to Colonial Governor Vane, as well as staunch ally of Yellow Feather and fierce opponent of Bright Star. So fearsome is Chepi’s reputation that few other WABAANDAA will face him in open battle. Twice he has challenged Bright Star to a duel, but both times the combat was postponed by extenuating circumstances (once, a great storm blew in; the other time, a summons
7TH SEA: LAND OF 1,000 NATIONS 53 Story Hooks • One of the Heroes did something to offend She Eats Bones! The problem is that no one seems to know what caused the kerfluffle, and the old moigū doesn’t seem interesting in talking it out. The Hero’s dreams are a nightly gauntlet of nightmare images sent by She Eats Bones, and an all-out sorcerous assassination seems likely if the Heroes can’t figure out a way to placate her. • She Eats Bones has gone missing and Bright Star is frantic to find her. The Heroes may try locating her within the Dream Realm, or search for her around the vicinity she was last seen. Unfortunately, that happens to be the cave entrance atop Montaup. Do the Heroes dare venture into the unknown depths beneath the mountain? She Eats Bones She Eats Bones is a moigū known throughout the Dawn Homes, and tales of her feats of sorcery are legend: she is said to be able to make water burn, make rocks move, make trees dance, and take on the form of a being of pure flame. She has been observed taking the ashes of a burned tree and producing a living sapling from them, and turning the shed skin of a rattlesnake into a living serpent. It is said that no mortal hand may kill her. To the best of anyone’s knowledge, She Eats Bones holds the highest level of initiation amongst the Midewin. The Avalonians call her Patience, for her motives are far-ranging and often inscrutable. Though one might assume that her position as a high-ranking Mide would put her at odds with the colonists, she is often found walking the streets of Mishawum and Tremont and seems to be on good terms with Chepi. On the other hand, without her tutelage and support, there is no doubt Bright Star would not be Yellow Feather’s heir-apparent.
54 CHAPTER 1 | The Dawn Lands Raven A powerful and respected sachem, Raven has bucked the trends of her fellow wolf-people by openly courting the favor of the Avalonians. As such, her folk are the first of the ONTOQUAS to take up firearms and ironheaded tamahaks in battle; Raven has even gone so far as to pledge herself to the Reformed Vaticine Church! This burgeoning alliance is of great concern to Yellow Feather and Bright Star. Thus far, the WABAANDAA have maintained a monopoly on Théan interactions with the wider Woven Land; regulating what ideas and technologies permeate their self-created membrane, and keeping the colonists on the hook with the implicit threat that the Dawn Home people could, at any time, take it all away. Indeed, Bright Star’s plans to use the colonists against the ATC hinge on the Avalonians acting as an effective client state of the WABAANDAA. And now here comes this upstart sachem from amongst the ranks of their sworn enemies? Raven’s moves against WABAANDAA hegemony have already sparked an increase in skirmishes between the two nations, with Yellow Feather issuing a general call for warriors to attack ONTOQUAS holdings twice in the past three years alone. It was in these battles that Bright Star earned his keenomp status when he counted coup on none other than Raven herself. It was a moment much remarkedupon, with some wags after the battle commenting that, even had Bright Star intended to strike a telling and lethal blow upon the rival sachem, he would have stayed his hand nevertheless, as it clear to all who saw the moment that the youth was struck with Raven’s beauty. Personal feelings aside, Bright Star intends to soon make Raven’s tribe an example to the other ONTOQUAS and test the bonds of WABAANDAA friendship with the Manakowak Bay Colony in the process; he figures that if he can turn the colonists against these new allies, he can make them do whatever he likes… Story Hooks • The Heroes intercept an ONTOQUAS messenger moving across WABAANDAA territory. He says that he is seeking Bright Star with a proposal from Raven: nothing less than marriage between the two sachems and an alliance between the two nations! • The threat posed by Raven’s machinations is clear, as is the course of action the WABAANDAA must take to mitigate it. If Raven’s marriage proposal falls through, then it is to be war! Bright Star tasks the Heroes with an embassy to Tremont to meet with Governor Vane and ensure his continued allegiance in the fight against the ONTOQUAS. This is a crucial mission: if the WABAANDAA lose the support of the colonists, not only do they stand to lose the war against the ONTOQUAS, but all of Bright Star’s future plans will crumble and the Heroes will have earned a powerful enemy.
7TH SEA: LAND OF 1,000 NATIONS 55 heads are turning up for trade in the Mishawum and Tremont markets, and it is only a matter of time before WABAANDAA smiths figure out how to copy Théan firearms and manufacture their own gunpowder as the SERTEPE have. Governor Vane is in a race against time. As his utility to the WABAANDAA erodes, his colony’s raison d’être grows increasingly hard to justify. By pursuing multiple alliances, and bringing more locals within the arms of the Reformed Church, he secures his current place and sets things up for expansion. It is only a question of whether it is all too little, too late. Story Hooks • A series of brutal murders have ravaged outlying communities of late. It is impossible to tell whether these deaths occurred at the hands of some Monster or simply a maniac, so terrible is the aftermath. Whichever it may be, Governor Vane commissions the Heroes to hunt down and eliminate the threat before any more colonists die. • Several WABAANDAA come to Tremont with a strange tale: the form of an Avalonian man, dressed in the garb of a Reformed Objetionist, was seen flying over their village at dusk yesterday. A rope was tied to his left ankle and hung down to the ground, but none dared grab it. Some believe it a trick of Madjideyenini’s, while others claim it must have been an Avalonian sorcerer. Can the Heroes help solve this mystery? Caradoc Vane The current Colonial Governor, Caradoc Vane is every measure a stout and dour Reformed Objectionist. Appointed two years ago, he has developed close ties with Chepi and Raven, both open rivals to the future Great Sachem. This is intentional. Governor Vane is no fool, and he sees how his predecessors were backed into making a bad deal with the WABAANDAA. Although a man of deep and abiding faith, Governor Vane also takes his position seriously, and understands that what matters most to his sponsors back in Avalon is the bottom line. Whatever he can do to increase revenue and ensure a more independent destiny for the colony is in the best interest of himself, his fellow colonists, and the governing board. And so he has done what any savvy businessman might: diversify. The Governor is playing a dangerous game of pitting multiple factions against the middle. He is bluffing, and he knows it. The colonists are vastly outnumbered, and impossibly far from home. Were the Great Sachem to go back on his promises and turn against them, they would stand no chance. Yet Governor Vane knows how much the WABAANDAA value their trade with him. This is his trump card. He is betting that the potential loss of lucrative trade outweighs all other considerations, and so far he is right. But his strong hand is quickly eroding, as the WABAANDAA have taken much of the new technology brought over from Théah and begun reverse-engineering it in their own towns and villages. Smithies are appearing in Dawn Home communities. Even now, WABAANDAA-manufactured tamahak
56 CHAPTER 1 | The Dawn Lands
7TH SEA: LAND OF 1,000 NATIONS 57 Chapter 3 Ono’Enohto’Yeh The People of the Accords
58 CHAPTER 2 | Ono ’Enohto ’Yeh : People of the Accords “You, the Five Nations Hoyane, be firm so that if a tree should fall into your joined hands, it shall not weaken your hold. So shall the strength of union be preserved..” —— The Accords of Peace Wampum #1:7t Introduction For 500 years the People of the Accords, a grand confederacy of five nations once in constant war, stood as a pillar on The Woven Land. Known collectively as the Enohto, literally “governed by outsiders,” they are bound together with the Accords of Peace and they forever seek to spread the Accords’ wisdom far and wide. Their traditions have made them a great power, unparalleled in their stability. Within its capital Ganataje the Grand Council of Hoyane bargain, debate, and curry favor on behalf of their constituents, even as each nation’s generals and advisors work behind the scenes to influence the Council’s decisions. Away from Ganataje’s central fire, Clan Mothers groom the next generation of Hoyane. These young men will someday carry a clan Wampum, placing them on the CouncilFaith Keepers guide their communities through ceremonies unchanged for centuries, renewing pacts with spirits older than humanity to keep their communities safe and fed. The Rotisken Society, brave men and women who are part soldier, part engineer, and part peacekeeper maintain the towns they have sworn to protect and avenge the dead killed in border disputes. At the borders of their territory, and slowly pushing outward, citizens establish new towns and new trade relations. Honored homesteaders build their own communities and work to ever expand the wisdom of the Accords and the ENOHTO. Kariwiyo bring the message handed to them by The Philosopher, The Soldier, The Healer, the Pathfinder, and the Warlord to independent communities with the promise of the Chapter 3 ONO’ENOHTO’YEH : PEOPLE OF THE ACCORDS
7TH SEA: LAND OF 1,000 NATIONS 59 THE PEOPLES OF ENOHTO ONO’ENOHTO’YEH (oh-no-eh-no-toe-yay): The People of the Accords OHWÁHDA (oh-wah-dah): The Maple Tree People, home of the Warlord DEWÁTÁSE (day-wah-tah-say): The People of the Crossroads, home of the Healer KAHWÁNHA (caw-wah-nuh-ha): The People of the Circle, home of the Pathfinder DÉSAT (day-sat): The Dancing People, home of the Philosopher ATOGA (ah-toh-guh): The People of the Axe, home of the Soldier O’KÈN:ra (oh-keen-rah): The Ash People benefits of joining their great alliance. Diplomats of the Accords bring their message further to the centers of power throughout The Woven Land to spread their message of peace and unity. Far to the west THE PEOPLE OF THE ACCORDS’ borders the boundaries of two worlds, both coveted by the Grand Council. A stretch of forest and mountains hides passages to the Thin Place, a place more spirit than real where explorers willing to face the dangers can find extraordinary plants, magic waters, and surprising wisdom. Beyond the thin place the people of the vast plains, Nations some as large as the ENOHTO, who’s knowledge and trade goods could secure an unlimited future for THE PEOPLE OF THE ACCORDS. The people of this vast nation can travel for days, never leaving the land they call home, everyone they see a cousin. To those living on its boarders though the ENOHTO are a looming shadow, stories of towns and nations giving up their autonomy for a voice in the Accords are common. Many choose not to join, but all wonder if the Grand Council will someday take that choice from them. History He has now become a Hoyane of the Accords. Behold how splendid he looks. — The Accords of Peace Wampum #3:15 In the days of the distant past, there were four Heroes — the Philosopher of Desat, the Soldier of Ohwista, the Pathfinder of Kahwanha and the Healer of Dewatase. Their peoples were beset by the forces of the Warlord of Ohwahda. One by one, the Heroes convinced the people to unite against the forces of the Warlord and to share their strength. Then they spoke to the people of Ohwahda, and convinced them to turn away from the bloody path of conquest that the Warlord had led them down. In the end, the Warlord came to them to treat for peace. Now five Heroes, they united their people into one Nation, and with their combined wisdom wrote the Accords of Peace, a guiding document the Enohto live by to this day. THE PEOPLE OF THE ACCORDS is the largest nation in The Woven Lands with more than twice the population of the SERTEPE and WÔPANÂAK. While its borders and families have grown it has remained much the same in spirit for hundreds of years. The Accords of Peace laid down by The Soldier, The Warlord, The Philosopher, and The Healer has enabled this and the ENOHTO make sure to thank them often. This pact has allowed a peaceful transfer of power, not defined solely by heredity, for generations while they watch other hastier nations rise and fall by lineages and passions. THE PEOPLE OF THE ACCORDS deeply value their traditions, rituals and celebrations remind each nation who they once were, and through that appreciate how far they have come. While the greater traditions of their combined nation gives them a sense of unity and purpose. THE PEOPLE OF THE ACCORDS see themselves as far more than a simple nation. They stand, believing themselves to be a symbol of what all people could be. It is not unusual for whole towns to gather and celebrate once or more a moon cycle. Throughout the lands of the ENOHTO each season in each community holds a celebration of the previous season’s births and children receive names from their Clan Mothers and introduced for the first time to their community. In larger cities these celebrations will include only one clan, present the child to their extended family. In
60 CHAPTER 2 | Ono ’Enohto ’Yeh : People of the Accords most towns and border communities though these celebrations bring the whole population together. Faith Keepers, Hoyane, and Clan Mothers often call for other celebrations as well, especially when it is time to choose a new Hoyane or if a branch of the Clan decides to set off to homestead. Ceremonies and festivals for THE PEOPLE OF THE ACCORDS, while entered with strict attention to protocol and tradition, are rarely somber affairs. Often grand medicine dances and dances to honor favored histories mark each stage of a ceremony. The masked dancers and healers throw themselves into the patterns of the dance in inspiring displays of athleticism and art. Music can be heard constantly, the driving rhythms setting the mood for all in attendance. Participants and visitors wear their finest jewelry, adornments, and honors to show their status. Talented chefs and farmers share fine foods and drinks. Rarely will there be a festival in which some exhibition game of Tewaaraton or Snow Snake does not break out in a nearby field if the weather permits. THE PEOPLE OF THE ACCORDS are not truly a monolith though. As the nation has grown and taken in new communities, they have incorporated and adapted the traditions of their expanding family. Among the communities most distant from Ganataje is a patchwork of customs, traditions, and language. Slowly these new ideas can find purchase and find practice far from their original borders, but rarely do any find their way to the Central Fires of the Grand Council. New communities join the state whose people they first came to and ENOHTO Clan Mothers assign them clans after consultation with their own matriarchs. Upon joining they exchange a Wampum to signify the treaty, but new citizens cannot take positions of leadership nor are they allowed to speak at the grand council unless honored as a Maple Hoyane. These restrictions stay in place until the children named by ENOHTO Clan Mothers have come of age. The ENOHTO call these communities seksá until they have become fully integrated into ENOHTO life. Each community, each clan, and each family maintains a Wampum to keep their histories and to mark of their status. The most prominent families have large intricate Wampum to display on the walls of their longhouses. The patterns detailing in thousands of shells the great deeds of their ancestors and the ways in which the spirits have blessed their line. As time has passed the language of wampum strands has evolved, beads in subtly different shades serving to record stories in detail for generations. The messages within wampum strands are a combination of transcription and interpretation. A Wampum is not decipherable to those who have not received its story. Through the process of making and telling the tale in a Wampum the initiated can relate complete histories, complicated treaties and vital trade agreements in the beaded belts and tapestries. Both beautiful and functional the ENOHTO take great pride in their wampum, developed, and refined over centuries. Its elegance to them is proof of its superiority to the WÔPANÂAK’s scratchings. The rights of bestowing Hoyane titles shall rest with the Clan Mothers, each legally possessing the Wampum strings. Should the chosen Hoyane fail to attend to his duties owner of his seat she will be informed, and she will demand he fulfill his service. If he does not abide his Clan Mother’s order, she will appoint a new Hoyane and reclaim the Wampum strings. When a Hoyane is deposed his General will address him: “You have ignored the warning of your woman relatives. You fling them over your shoulder to cast them behind. Behold the brightness of the Sun’s light, I depose you of your title and remove the emblem of your office.” Then the General will address the women of his clan: “Repossess your rightful property, the title and Wampum of the Hoyane.” — The Accords of Peace Wampum #3:3-3:5
7TH SEA: LAND OF 1,000 NATIONS 61 Current Events People of the Five Nations who are members of a certain Clan shall recognize every member of the Clan no matter what nation, as relatives. — The Accords of Peace Wampum #2:14 In less than the span of a deer’s life THE PEOPLE OF THE ACCORDS have gone from an invulnerable power, as permanent as the mountains; to a nation in turmoil both within and without. Ambitious neighbors test borders that have been secure for centuries, and the people are beginning to question the philosophies that had guided them through their unprecedented peace even in the central fires of Ganataje. For the first time in living memory many ENOHTO are questioning the very core of the Accords of Peace. The first signs of change came when the SERTEPE formed their alliance. The attacks from the ships in the east bound them together, much like the threat of The Warlord’s power bound THE PEOPLE OF THE ACCORDS. Also, like the ENOHTO they joined together with those who threatened them, at least in part, but they did not take the caution that The Healer did. The SERTEPE did not cleanse the easterners of their corruption before adopting them, and so brought their noxious weapons. Emboldened they now stand defiantly against the peace the accords can bring. To the east the WÔPANÂAK allowed the Easterners to homestead here. The Sachem of WÔPANÂAK have always been defiant in their rejection of the Accords of Peace. They more than any other has tested the ENOHTO’s resolve with skirmishes, not a true threat they were still a thorn in the ENOHTO’s side. Still though trade was possible, and they met on the Tewaaraton fields in peace. Through the Eastern village though they now bring in goods from the East and offer better terms of trade to nations that have long partnered with THE PEOPLE OF THE ACCORDS. Worse, more so than the SERTEPE, they bring in the weapons of the East. Hideous loud monstrosities that kill as certainly as a well thrust spear. When, despite the devotion to The Accords of Peace THE PEOPLE OF THE ACCORDS meet in war with a foreign rebellious nation and stand victorious over them hostilities must end. The Generals will be responsible for disarming the former enemy and set into place terms of peace so that friendship can be established once again. — The Accords of Peace Wampum #4:7 There are many within THE PEOPLE OF THE ACCORDS, especially among the Hoyane and Clan Mothers, who believe that it is time for the ENOHTO to adopt a new stance. The world around them is changing dramatically, and if they do not either change with it or win against it their great nation will lose its influence, and with loss of influence comes loss of safety. A growing faction, calling themselves The Keepers of the Woven Land,
62 CHAPTER 2 | Ono ’Enohto ’Yeh : People of the Accords is pushing for more rapid expansion. Neighboring nations would benefit from the peace that the Accords offer, and if it takes a show of power to bring them into the fold growing numbers believe it is worth it in the long run. The ENOHTO people, watching the Grand Council in Ganataje argue their fate, face an uncertainty, and need for action. Hoyane try to keep their citizens occupied, directing their communities to great projects. Buildings, fortifications, and bridges giving those who have no choice but to wait opportunity to accomplish something. Athletes competing with even greater resolve, though their games also serve to remind the people of their neighbors who join in the tournaments less and less. Clan Mothers are increasing their calls for homesteaders, sending scouts in all directions to find suitable homes for new communities. The new towns and villages securing and pushing the ENOHTO’s borders and helping to increase the influence of the Clan Mothers who have helped in establishing them. Within their homes the Clan Mothers debate among each other the direction they think THE PEOPLE OF THE ACCORDS should take, grooming the young men who may become Hoyane to make these decisions. Bonds that have endured for years fray thing as these powerful women collide in their struggle to do what each thinks will serve them best. Meanwhile the traders and Grand Council attempt to improve trade opportunities to the nations on the western border of DEWÁTÁ’SE. The nations of the grasslands produce many goods that the ENOHTO and WÔPANÂAK value, and they bring further trade goods from the Western ocean worth a high price. More importantly perhaps is trade to the west would give them another path to acquiring goods from The Nahuacan Alliance and Tzak K’an. Only SERTEPE has equal access, and the wealth that that trade brought them before the war brought them great wealth.
7TH SEA: LAND OF 1,000 NATIONS 63 Government Whenever there is a matter of great importance that affects all of the people of all of the five nations and could lead to their downfall, the Grand Council must submit the matter to the citizens of THE PEOPLE OF THE ACCORDS. The citizens must make their choice in the decision and submit that choice back to the Grand Council. The Grand Council must then vote to affirm the decision of the citizens. — The Accords of Peace Wampum #2:1 The Accords of Peace, passed down from The Philosopher, The Soldier, The Warlord, and the Healer, are what has made the rise of THE PEOPLE OF THE ACCORDS possible. Encoded in Wampum the Accords of Peace lay out a government that is beholden to its people, that must make deliberative effort and work together to make its decisions. When matters of import come to the nation forty-eight Hoyane, each appointed by a Clan Mother of their nation, sit around the central fire in Ganataje. On one side of the fire the younger brother nations, the DÉSAT and DEWÁTÁ’SE people. On the other the elder brother nations, the OHWÍSTA, KAHWÁNHA and OHWÁHDA people. Two seats, one among the Atoga Hoyane and one among the OHWÁHDA remain empty, once held by The Soldier and The Warlord themselves. First the younger brothers debate the issue until the nations reach a conclusion, and they then pass the recommendation to the elder brothers. The elder brothers then debate and make their votes, the final vote reserved for the OHWÁHDA representatives. Also, five generals charged with keeping peace stand around the fire and enforcing the will of the Grand Council when its decision call for Rotisken Society. The Maple Hoyane sit further from the fire than the others, and while the Council allows them to make their statements, they rarely involve themselves until asked. The Hoyane serve that the pleasure of the Clan Mothers. The Clan Mothers merely lend the Wampum they hold giving them the rights and powers of Hoyane. The Clan Mother can just as easily revoke them should the Hoyane offend. Each clan and The evil spirits and alien nations beyond the barrier will be allowed no foothold into The Woven Land or into our citizens. The wisdom of those nations, when sought, will be considered carefully, and will be shared with the Grand Council at first opportunity. The Grand Council will not seek, or send others to seek, wisdom from beyond the barrier. — The Accords of Peace Wampum #5:2 Standing in the ENOHTO’s way though is a place where the world is thin and the paths to the Thin Place are easy to accidentally fall upon. In a push to extend past these borders ENOHTO philosophers and medicine workers now flood towns on the western reach trying to understand the nature of this region and how to maintain trade routes past it. Driven by politics many are also eager to find a way to build homesteads within the paths of the Thin Place, perhaps even opening trade with the tribes and creatures who live there. Those who can navigate them have returned with never-before-seen goods. Iridescent animal furs, flowers capable of producing dyes and teas unlike any seen before, and sometimes even more extraordinary things with more extraordinary uses. THE PEOPLE OF THE ACCORDS are also facing increasing aggression from other nations on their borders. Rivals see that the ENOHTO are in disarray and emboldened attacks have become more frequent and more effective. Border disputes have taken villages requiring the Rotisken society to reclaim them once and again dozens of times in recent years. Mourning Wars to avenge the dead, once a rare duty for the men and women of the Rotisken Society, have become so common that in some areas the Society has had little time to perform other duties, leaving infrastructure in disrepair and some communities to fend for themselves. These tensions have made the debate of taking an aggressive stance more heated, involving the High Generals and the Rotisken Society more directly than they are accustomed to. Now there are Clan Mothers and Hoyane who once advocated peace no matter the cost who are concerned that striking down these nations forever may be necessary to protect their people.
64 CHAPTER 2 | Ono ’Enohto ’Yeh : People of the Accords nation preserve their own methods for choosing the Hoyane to set at the Grand Council, but by law of the Accords of Peace only men may represent there. In all cases when the Grand Council is debating an action, they must always consider The Great Law of Peace. The laws provide for many protections of the people to prevent overreach from the Council, in addition to protections for each of the member nations. They also dictate the responsibilities the Grand Council must respond to matters such as foreign nations and the spirit world. Each nation maintains their traditional methods of representation, with the Hoyane of towns and cities chosen from among any of their citizens. Similarly, each nation’s clans handle choosing Clan Mothers typically by vote of the women of the clan. Bonds You, OHWÁHDA must keep vermin away from the great fire. You are granted this weapon to do so. If the vermin come in too great of numbers, then call for us your cousins to aid you. — The Accords of Peace Wampum #1:6 Since the joining of the Accords of Peace factions and divisions began to arise. Matriarchs, statemen, traders and generals forming alliances to work together for their mutual interests or to oppose policies they see as harmful. Distinctions of a broader philosophical nature began to emerge as time went on and some of these Bonds have survived longer than the people who formed them. The Open Hand Bond for example has for generations stood for the producers and traders who want to ensure future opportunities for trade. This Bond, having no members of the Grand Council or Clan Mothers within their ranks they send representatives to state their case in Ganataje. In this time of change the most pressing question before the Grand Council, and one which no Bond can remain silent on, is who THE PEOPLE OF THE ACCORDS truly are. The future of the nation is in jeopardy and its path is uncertain. Do they keep the long tradition of diplomatic expansion, holding to an interpretation of the Accords of Peace that forbids the taking of land by force and trusting that tradition and stability will win out over these trying times? A new Bond that has quickly gained influence, THE KEEPERS OF THE WOVEN LAND, are gaining support for the argument that as a nation they must respond to these changes and making use of ENOHTO’s vast military to bring other nations in by force so that they can learn the way. THE KEEPERS OF THE WOVEN LAND Should THE PEOPLE OF THE ACCORDS enter into war the Generals of each of the five nations must be notified and commanded to prepare their soldiers for battle. They are to prepare and bring sufficient forces to the appointed time and place to engage with enemies of The Accords of Peace and THE PEOPLE OF THE ACCORDS. — The Accords of Peace Wampum #4:4 Formed only a few years ago as an alliance The Keepers has become one of the largest Bonds ever seen around the central fire. Their influence has grown quickly as they advocate for taking a more aggressive stance against the bordering nations, especially the SERTEPE. The Keepers of the Woven Land have dominated the debates so much that almost everyone within Ganataje has felt they had to take a side for or against their Bond. The arguments of few Bonds find their way to the citizens away from the capital, but the name of the Keepers is well known. Part of the reason The Keepers have gained so much influence is the work of their founder, Cliffrunner, the Clan Mother of the OHWÁHDA Snipe Clan. For years she was known as a scholar and for her cautious moderate views, she had become one of the most admired Clan Mothers in the nation. Her support for taking a more aggressive stance came as a surprise to the Hoyane of the Grand Council and to her fellow Clan Mothers. When Cliffrunner took this stance, she appointed Holds Two Horns as the Hoyane to stand for her Clan. He is young but known in the Grand Council as steady and calm. Never before has he been the center of the debates, the voice that the rest of the Grand Council listens to. His words have found ready ears, clearly ideas that many in the Council have been thinking but were too afraid to say. While he insists that he bears the SERTEPE and other bordering nations no ill will, he has absolute conviction that the
7TH SEA: LAND OF 1,000 NATIONS 65 for membership in the Accords of Peace. In its history many towns, villages, and cities have joined with the ENOHTO, but never a whole nation as large as the O’kèn:raONO. River Snake hopes that if they can prove that the ENOHTO can make while holding to tradition he can keep the nation on its path. The O’kèn:ra PEOPLE though have their own demands. In the past the nation connected to those that join in the Accords of Peace has adopted them. They become part of one of the five original nations. The O’kèn:ra PEOPLE will not settle for less than being a member nation of their own, with a voice in the Grand Council. The Village Builders It is the duty of the Hoyane, the citizens, and the Clans to care for the lands. Working as one to ensure the prosperity of our shared nation. — The Accords of Peace Wampum #2:20 Formed initially by the Wolf Clan Mothers of the KAHWÁHNA, OHWÁHDA, and the DÉSAT nations the Village Bond has been advocating for civil improvement for generations. They bring the Grand Council’s attention to destruction of passes that cut off the towns and villages or public buildings that have fallen into disarray. The Village Builders wields surprisingly potent political heft, there is no community or Clan Mother in ENOHTO lands that has not benefitted from their work and they count among their ranks many of the most influential members of the Grand Council. Additionally, it is in meetings of this Bond’s members that Hoyane and Clan Mothers who wish to address their opponents on other matters less publicly. In recent years as much deal making has occurred in the longhouse of The Village Builders as around the central fire. These public airing have spurred the Rotisken Society to reallocate resources but recently the Bond has become impatient. Lead by Brown Owl, a OHWÁHDA Hoyane, they have begun to rally others around the formation of a new organization to serve the Grand Council’s needs. They propose to create a civil Society that can manage these tasks full time instead of the Rotisken Society. The High Generals and other representatives of the Rotisken ENOHTO must show all the virtue of the Accords of Peace even if force is necessary to do so. THE TREE’S FOUR ROOTS It is within the power of any member of the five nations to adopt one or many people. To do so they must bring the Grand Council to their attention who will then debate and approve or decline the request. — The Accords of Peace Wampum #2:6 Formed to stand in opposition to The Keepers, The Roots have struggled over the past two years to advocate for traditional interpretations of the Accords of Peace and to cool temperatures in the Grand Council. A coalition cobbled together of unlikely allies they count within their Bond leaders of the Rotisken Society, the Open Hand, and prominent Faith Keepers. The Roots have not limited their pleas to the central fire or even to Ganataje their supporters travel the nation warning local Hoyane, producers, and any who will listen about the potential dangers of dramatically reinterpreting the Accords of Peace. This untraditional tactic has earned them broad support, causing many Hoyane to hesitate. Foremost among The Tree’s Four Roots is Pointing Skyward. A KAHWÁNHA Hoyane and respected statesman. Fast Dancer, Bear Clan Mother of the DÉSAT Nation has also helped assemble allies to the bond. Reedthief deserves credit for much of the Bond’s success. An Atoga trader and diplomat they are the one that began spreading the message of The Tree’s Four Roots to the towns and villages across the ENOHTO Nation. Pointing Skyward has sat on the Grand Council for many years and seeing the reactions to Holds Two Horns’ speeches realized that simply calling for peace and tradition would not be enough. Holds Two Horns ideas have found an audience that seem too ready to hear them. The people need more than just refutations and oratory to leave the path that they seem to have been walking for so long. To that end The Roots sent a secret diplomatic envoy across the southern border to the nation of the O’kèn:ra PEOPLE. Long time neighbors and trade partners the O’kèn:ra PEOPLE are the most prominent allies of THE PEOPLE OF THE ACCORDS. Through their envoys The Root has convinced them to petition
66 CHAPTER 2 | Ono ’Enohto ’Yeh : People of the Accords Maple Hoyane The Grand Council will call on citizens with special skill or ability to offer advice and debate around the central fire. If such a citizen proves themselves exceptional, wise, and honest the Grand Council can name them Hoyane, and they will have right to sit at the central fire. They will receive their title from the central fire and will be called Maple Hoyane after the logs that burn there. — The Accords of Peace Wampum #3:22 The Grand Council sometimes gives exceptional ENOHTO citizens the title of Maple Hoyane. Granted by vote of the Grand Council invites Maple Hoyane to sit around the central fire and join in on debates. Since only a Clan Mother can remove a Hoyane, the Council appoints Maple Hoyane to a lifetime position. There have been Maple Hoyane who after receiving the honor lost the respect of the Grand Council, they find themselves left with no one willing to hear what they have to say. The Land Women shall own the land and the soil as the Progenitors of the Nation. — Accords of Peace Wampum #2:2 The lands of the ENOHTO stretch from the SEAM Mountains to the west, where the world is thin and trade with the nations beyond is difficult. To the WELLSPRING River to the west in the vast forest that dominates the coastlines. Towns and cities carefully cultivate the regions around their communities to be traversable and for easy access to the gifts of the land. Most of the nation enjoys the temperate forests of birch, spruce, oak, and pine. In the south heavy rains through much of the year feed the rivers and leave vast tracks of wetlands which the DÉSAT have mastered for defense and to produce berries and game found nowhere else. In the northernmost reaches of the territories harsh winters and scarce resources makes the cultivation of plants, animals, and fish even more important. Between those SOO-SAH-NAH-NEH and the mountains that enclose it dominate the landscape. Not so harsh as the mountains further west by cultivating the lands Society see this as an attempt to undermine their influence in the Grand Council, but as yet have not formed a Bond to oppose them. THE OPEN HAND In matters of trade between nations of the Accords of Peace the Hoyane of those nations will resolve agreements between each other. In matters of trade with other nations the Grand Council will consult with the Clan Mothers and determine what is best for THE PEOPLE OF THE ACCORDS. — The Accords of Peace Wampum #4:15 Dedicated to the advancement of diplomacy and trade with the neighbors of the ENOHTO, The Hand is the oldest Bond in the nation. Despite accepting no members of the Grand Council this Bond has directed the course of THE PEOPLE OF THE ACCORDS as much as any clan or nation. Currently represented in Ganataje by Brown Eyes, a former DEWÁTÁ’SE Hoyane, who spent many of his early years making sure that the farmers from his and other towns could find goods to trade their crops for. While ordinarily an uncontroversial Bond, THE PEOPLE OF THE ACCORDS face greater difficulties in trade than they have in living memory. Brown Eyes has begun to advocate in Ganataje and among the citizens, the opening of trade for Easterner goods. He is careful not to go completely against the mood of the Grand Council and so does not advocate trading with the Easterners themselves. Instead, he fights against the ban the Grand Council has placed on Easterner goods in general. When he can get access to the Hoyane and Clan Mothers who can influence decisions he insists that trading for these goods with the SERTEPE and WÔPANÂAK is the only way to ease tensions. To this end Brown Eyes has also encouraged those allies of his that have the power to protect themselves to use Easterner goods. He hopes to show that they are tools like any other and not the products of evil lands. The Easterner’s weapons are a step too far if he wants to avoid exile, but Easterner’s metal work produces fine tools that he insists would make the lives for all ENOHTO easier.
7TH SEA: LAND OF 1,000 NATIONS 67 by some the grandest city east of the Mother of Waters, though many in SERTEPE would disagree. Home of the Central Fire and the Rotisken Academy, it is truly the heart of the ONO’ENOHTO’YEH. Immaculately planned and maintained with the grandest longhouses in the center surrounding the housing of the Central Fire with wide paths to it from the North, South, East and West to honor the winds. To the north, in the nest of the mountains, the Rotisken Academy stands, 5 great buildings built with strong walls and capable of holding thousands of citizens if the city is ever attacked. The Central Fire’s house is built into an enormous circle with large entrances to each path that have never been sealed in hundreds of years. Each new moon, medicine ceremonies protect the building from erosion, damage, and decay; no outsider would guess that it has stood for centuries. The path encircling it becomes filled with representatives of villages the Atoga and OHWAHDA have made them fertile sources for food, copper, and flint. The ENOHTO take great pride in their work maintaining and living in harmony with the lands they inhabit. The size and organization of the ENOHTO allows them to manage the forests to maximize resources. Near larger communities where more food is needed than the land will provide on its own forests are cut back for farming. Great fields planted with herbs, fruits, and the staple crops of corn, squash, and beans are maintained. Each farm sets aside a section for developing new breeds that might better serve THE PEOPLE OF THE ACCORDS. Places of Interest Ganataje At the base of the Onö’jisgë:h’ (oh-no-jis-gay-h), The Spirit Mountains, the city of Ganataje is considered
68 CHAPTER 2 | Ono ’Enohto ’Yeh : People of the Accords needing support and ambassadors seeking new trade agreements whenever the Grand Council is in session. Most visible though are always the representatives of the Bonds seeking to assert their influence. Around the Central Fire longhouses, one for each clan, dwarf the other structures, dozens of feet tall and hundreds long each. There the great Clan Mothers and their families live, and when the Clans must gather for important ceremonies, hundreds live in them comfortably. Visitors who explore Ganataje quickly learn that there are in truth two cities intermingled. The grand buildings and wealth of the Hoyane, Clan Mothers, and those around them, and the more humble families that have supported the city for generations. Humble longhouses fill out the bulk of the wedges of the city, just away from the paths that lead into it. If one wanders they can find small markets between the longhouses, while spectacle and elaborate craftsmanship line the paths walked by visiting diplomats and dignitaries. Most of the people there are happy, they love the accords of peace and are honored to be among the most powerful people of their nation. A growing contingent though resents being relegated to invisibility while the Grand Council shines like a star for the Woven Lands. Kiótkon Kaná:ta (Forever City) Made up of sturdy longhouses built close together in the cradle of the mountains, more squat than most seen when traveling the nation, the OWISTA capital stands out among the cities of the region. Once Kiótkon Kaná:ta (kee-oh-t-con cah-nay-tah) faced near constant attack from all directions and over the years they have used the opportunity to rebuild for defense. Organized into three zones, one for each of the OWISTA clans the longhouses stand in carefully laid out rows creating narrow allies for enemies to navigate. The ornate copper decorations of the longhouse posts do nothing to soften its intimidating nature, and the diplomats who are often the first to greet envoys have learned to use that to their advantage. While quieter than other cities of its size there is no lack of joy and celebration in the Forever City, ceremonies are generally kept within clans in courtyards at the center of each district. One ceremony though, unique to the city, always attracts great crowds from each clan. CEREMONYNAME is a raucous celebratory affair each year, lasting two weeks centered on the longest day of the year. Each day music fills the streets, dance and singing competitions dominate every open space, and the younger members of the clans try to impress potential partners with acts of beauty and foolishness. On the day of the solstice a great medicine dance to ensure the safety of Kiótkon Kaná:ta and of the ENOHTO nation brings forth the spirits of the great warriors and diplomats who have helped to ensure it. For that day the people can run, bond, and even spar with their ancestors who are eager to pass on the wisdom they have gained. Sga-nya E-tih-so’t (Grandmother Lake) The enormous freshwater lake defining most of the ENOHTO’s northing border Sga-nya E-tih-so’t (s-gah-nyah ee – ti-so-t, Grandmother Lake) bears the weight of many stories. Each island home to legends of little people, monsters, sorcerers, and legendary medicines. Leave those islands and the waters themselves hold creatures so ancients the stories don’t tell of their origins. Those who travel across the waters rarely survive, and those that do tell tales of a sudden fog overcoming their boats and through its mists spotting a great serpent longer than a canoe with scales that shine in their torchlight like opal. Its jaw shatters boats and its scales repel what attacks they can muster. On the northern border the ENOHTO have expanded their reach by building a new homestead, Okdé:es (oak-day-ess, Long Roots). Currently built of homesteaders from the Atoga Bear clan and the OHWÁHDA Turtle clan they are still building the Longhouses that will hold their future generations. The northern nations have caught wind of this new community and many feel it is an encroachment of their lands. The EHOHTO faith keepers and ambassadors from Long Roots have been met with hostility, already the community is calling for more support from the Rotisken society. Because of the dangers of traveling through the center of the lake goods must keep near the shores making supplies and reinforcements slow to come.
7TH SEA: SECRET SOCIETIES 69 The only island in the lake inhabited by communities is Oyo’hawa:neh (oh-yo-ha-wah-neh, Jaw Island). Small villiages, independent of any nation, have built lives for themselves there. The ENOHTO claim the lake as their own, but allow the people there to live in people. Most are lost ones who’s nations no longer stand. Some refused to join new nations when their villages were incorporated into one of the greater nations, others the last survivors of their people choosing to live out their final years in peace. They alone have learned the secrets of appeasing the spirits of the lake, allowing their boats to cast nets in the deep waters and bring back fish to trade and fill their smoke houses. Antlion’s Nest Mountain The mountain looks at first like any other, save for the black gashes that mark its slopes leaving holes where no trees are roots grow. Someone who has not heard the stories might not notice them at all, or feel the foreboding that all who live near sense. It is the Antlion’s Nest Mountain that the wall between worlds first broke, where the Thin Place was born and monsters began to flow into The Woven Land. The Antlion’s Nest seems to stand outside the seasons. When snow covers the lower nearby peaks the Nest carries none. Its bushes and root plans bear fruit year round, though few dare eat harvests from them, as though it stood in a permanent summer. At the foot of the mountain stands a small community, a bulwark inhabited by The Copper Mace Society against the beasts that sometimes descent from the Nest’s peaks. Their homes are small and temporary, no clan holds sway here and few of those living here claim family by blood. The walls that protect them from the winds and the rain have been torn down and rebuilt a hundred times so little effort is made now to keep them standing. Still though the community remains fed and supplied, mostly by the explorers who wish to test their mettle against the thin place, up the mountain are said to be permanent fissures to the other world, and on its slopes plants, stones, and ores found no where else. Customs and Social Structure Each nation of THE PEOPLE OF THE ACCORDS will not be disturbed from their customs and traditions save for those in opposition to The Accords of Peace. The rites and festivals of families and nations that join The Accords of Peace will not be hindered by Hoyane or Clan Mothers. — Accords of Peace Wampum #5:5 ENOHTO art, across all its member nations, is most exemplified in its beadwork. From the tradition of Wampum to luxurious clothing beaded in a hundred patterns, each piece meticulously crafted. Beadwork marks every ceremony among the ENOHTO, and no ENOHTO leaves their homeland without items that tell the stories of their family, their clan, and their nation. To them these items are sacred and carrying them is an honor and a responsibility. Through generations of ceremonies and care these tokens give their bearers strength and confidence to face the world beyond their borders.
70 CHAPTER 2 | Ono ’Enohto ’Yeh : People of the Accords Spreading the protection of The Accords of Peace is the founding principal of THE PEOPLE OF THE ACCORDS. Since its founding, the Grand Council has allowed anyone who requests to join in the Accords in good faith to join. They have not tested it yet, but the Grand Council know that eventually there will be a debate as to whether the Accords of Peace apply to people not from The Woven Land. Rarely is there an issue that divides the traditionalists of the Grand Council, but when a Thean requests citizenship the tears will be deep. Competitive Spirit It is the duty of the Hoyane, the Clan Mothers, and all the nations of THE PEOPLE OF THE ACCORDS to engage in the work of peace. Diplomacy and persuasion must be sought at every opportunity. — The Accords of Peace Wampum #1:9 Almost as important to THE PEOPLE OF THE ACCORDS as their history is their love of competition. The ENOHTO approach sports and contests as more than exercises in pride, they are ways to honor their ancestors and to thank The First Creator for the gifts they have received. For every skill or craft among THE PEOPLE OF THE ACCORDS there are festivals in which they can put themselves to the test. Winning rarely grants greater prizes than a small Wampum strand or an honored position at a festival feast table, but for those that join these challenges the honor and bragging rights are the true prize. Sports For many citizens, the sports they play defines each quarter year as much as the weather and crops. Each member nation holds tournaments to identify their greatest players, every town and village assembling their best teams to show their pride. Clans cultivate their most talented athletes relieving them of community responsibilities so that they have more time to train and prepare. Each season they meet in the grand fields of the previous year’s champions to compete and the crowds are thunderous in their appreciation. Thousands travel to the tournament fields to cheer on their favorite players though doing so often means Communities hold families with skill in preparing, dying, and weaving beads in high esteem. In trade and in tribute it is not uncommon for bead working families to have longhouses and tools as fine as the Hoyanes. Some communities even elevate fine crafters to that position in recognition of their contributions. The dances and songs of THE PEOPLE OF THE ACCORDS have resisted change over the years, faithfully practiced by each generation of children. The spirits of ancestral medicine dancers would be able to join in without missing a step and have been known to do so when the greatest dancers are performing. The festivals themselves evolve, performers choreograph new dances, and incorporate them to honor new bargains with the spirits or the stories of particularly great heroes. They incorporate new traditions from adopted communities as well as innovations developed by philosophers and Faithkeepers. The dances carried on though follow the same movements to the same choruses and would be recognizable by the nation’s founders. During most ceremonies prayers begin and end the festivities, Faithkeepers and medicine workers first cleansing the ceremony grounds and foods and ended with a blessing to all who participated. Between these prayers though is celebration, simultaneously serious and joyous. The regalia of the performers, the bead work on every surface that will take it, and the drive of the music all speak to the joy of life and the importance of history. At the heart of THE PEOPLE OF THE ACCORDS’ ceremonies is family and family is nothing without continuity. Their ancestors gifted them these celebrations, and honoring those gifts means preserving them and passing them on to the next generation. How could your Great-Great-GreatGrandmother know she was being honored if she did not recognize the songs you sang for her. Adoption If the adoption is approved a representative of the Grand Council will give this message. “Know that we have lost all sight of your birth nation’s name and we call it dead and in the earth. None of the citizens of the five nations will discuss your dead name or nation and so peace will be maintained.” — The Accords of Peace Wampum #2:17
7TH SEA: LAND OF 1,000 NATIONS 71 have formed SERTEPE approached the game with infectious enthusiasm, and friendly rivalries between communities allowed lasting connections across the borders. Now though when the ENOHTO leaders are not concerned about resource raids from their southern neighbors the SERTEPE are placing all their resources into repelling the eastern invaders. Recently, seeing families that have long been their friends, and who have understood then more than the Hoyane at Ganataje’s central fire, some southern families have crossed the borders and accepted adoption by their former rivals. To them, the bond of Akweks, is stronger than the bond of the Accords. During the winter communities come together over games of Snow Snake. Considered less prestigious than its warmer weather cousins, some communities take it just as seriously. A competition of planning, coordination, and bravado players of all ages can take part in games of Snow Snake. For most only playable for a short part of winter when snow rises high enough to build the long tracks in needed to play, weeks of lost work. Great athletes are heroes to the people, many of whom engage in training year-round perfecting their bodies and reflexes. Tewaaraton is the sport most loved by ENOHTO citizens, in the spring they often put aside all but absolutely necessary work when a game is set so that everyone can attend. When it is time for the national championships at the end of the season the games can last for days with teams rotating players to keep them fresh. Tewaaraton is also popular with the ENOHTO’s neighboring against each other. The Grand Council arranges these games as often as they can, because no tool has been so useful in keeping their borders peaceful and bringing small nations into their ranks. The first sign to many in the Grand Council that the EASTERNERS represent a dangerous change to The Woven Lands was when neither the SERTEPE nor the WÔPANÂAK accepted a friendly challenge. Still though the national team made up of the finest players the nation can spare travels year-round to inspire the citizens and to open communications with their neighbors through play. With the summer comes Longball, a favorite game especially among ENOHTO youth. A game that favors reflexes and speed over strength aspiring warriors and athletes can prove themselves in the daily games played all over the nation. Another advantage of Longball is that unlike the other popular games it requires little set up, meaning that even children can get a game going so long as they have a ball and stick. Each year during the season there are weekly contests between towns with points tracked by the Rotisken Society. Many consider excelling in Longball to be the best path into the ranks of the Rotisken, and all the current Generals have achievements on the field hailed by their hometowns. In the fall attention turns to Akweks. The only popular game that THE PEOPLE OF THE ACCORDS do not claim originates with them, Akweks is a brutal sport that draws crowds for the spectacle as much as the athletic prowess. When people see the Rotisken erecting the towering wooden eagle the betting begins. Akweks players do not often have long carriers, but if they are successful, they are legends among their communities. Since tensions between the nations has risen Akweks is finding less favor in the south. The nations that
72 CHAPTER 2 | Ono ’Enohto ’Yeh : People of the Accords requires that the fight be fair and honorable. They agree on weapons, usually either a short club weighted similarly to an axe, or empty handed. In a more formal face off a member of their clan joins each fighter who helps choose where the fight should take place. While there are variations by nation, clan, and reason ENOHTO fighters tend to focus on cunning and perception to get the upper hand. Even in an unarmed challenge using weapons the ENOHTO consider improvised weapons from the environment. Being able to take advantage of terrain and speed is what separates winners from losers. Games of Chance Another diversion found at the festivals is games of chance. From small crowds of people playing or betting on Finger Shaker, a dice game that calls for players to press their luck, to longhouses commandeered or tents erected for games of Atnénha which tests whole teams of players on their agility and ability to bluff. You will rarely find someone raised with the ENOHTO without a pouch full of deer horn dice and some beans with which to play a game. Those who travel far from their home are especially quick to challenge new acquaintances to a match. Games simple enough to teach through a language barrier are a valuable tool in extending the virtues of The Accords of Peace to their personal interactions. The Five Nations Five strings of Wampum tied together as one shall stand for the Five Nations. Each string shall represent one territory and the whole a completely united territory known as THE PEOPLE OF THE ACCORDS Territory. — The Accords of Peace Wampum #1:15 While hundreds of years together have bound the ENOHTO into a great people, each state’s citizens still embrace celebrations of what makes them distinct. An Atoga statesman and a DÉSAT’HNYA farmer might share love for their clan, nation, and each other, but each reflects the people of their home. The ties that bind THE PEOPLE OF THE ACCORDS are strong, and they seem inseparably united to outsiders, but amongst themselves they squabble like any family. the most competitive players will sometimes travel into the mountains to practice during the warmer months. The best players understand that success in Snow Snake is about psychological warfare. Knowing your opponent and what will force a flinch is every bit as important as a steady hand. Snow Snake is a community game, rarely involving more than a couple of neighboring towns or villages. Snow Snake lacks the great rewards that can come from being a great Akweks or Longball player, but the winners of a Snow Snake season hold the respect of their community for the coming year. Artists and Performers At all the large festivals in the nation, areas are set aside for competitions of all sorts among crafters, dancers, singers, and storytellers. The greatest talents from around the nation test their skills among each other, often with visiting Hoyane and Clan Mothers acting as judges. At smaller festivals judges of honored elders decide the winners, often also choosing who will bring their skills to future festivals to represent their communities. In the border communities these competitions will often draw members of neighboring nations creating opportunities for diplomacy and trade. Bead artists and carvers attempt to make the most beautiful designs, dancers and singers see who can best enthrall their audiences, and engineers and crafters hope to impress with their new creations. These competitions, while not promising the honors that Tewaaraton or other sports might, are no less fierce. Sabotage and trickery are common even though judges who catch them will disqualify the entrants. Ojënöni Challenges When two members of a community have a dispute, they will sometimes choose to resolve it one on one. While combat over a matter of disrespect is not uncommon most ENOHTO people consider the advice of The Accords of Peace even in their personal relationships. There are a number of games that have evolved to settle these disputes, most involving skill with throwing or strategy as a proxy for their ability to win in a fight. When they have found that there is no choice but to come to blows keeping community standing
7TH SEA: LAND OF 1,000 NATIONS 73 OHWÁHDA PEOPLE “Clean work requires clean tools. Like your axe, simply sharpening your mind is not enough.” Thanks to natural terrain and planned cultivation the lands of the OHWÁHDA people have been unassailable for centuries. Their people have always been patient and determined but joining in with The Accords of Peace gave them a purpose that each citizen keeps in their heart. The average OHWÁHDA has a certainty of purpose that is the envy of outsiders. Each knowing that they were born with a gift to give to their nation. The OHWÁHDA people take the work of the ENOHTO very seriously, for their strength The Philosopher charged them with the central fire, and now they devote that strength to the Accords. OHWÁHDA children grow up among the leaders, scholar, and diplomats of the five nations. From this privileged vantage they see the work that goes into keeping it together and learn to appreciate it all the more. To most OHWÁHDA people victory is not enough, they seek dominance in every pursuit. Their diplomats, crafters, athletes, and soldiers train tirelessly seeking tools that will allow them to excel at whatever their pursuit. It is not unusual to find an OHWÁHDA statesman who speaks the languages of even far-flung nations, or families of weavers who will cultivate a grove of trees for generations to produce the finest materials. Ganataje is the home of central fire, the heart of the ENOHTO, and the OHWÁDA bear the responsibility of keeping it. People from other nations assume that the OHWÁDA are leaders of their nation and they do not shy from using these assumptions to their advantage unless members of other nations of the Accords are present. DÉSAT PEOPLE “The oldest deer learn to forge new paths.” Their home centered in the wetlands surrounding Oshaihsda’ the DÉSAT people thrived only by valuing teamwork and community over individual excellence. The swamps and marshes make life hard for people without friends. Working together they Atoga PEOPLE “If you must choose between a familiar stone and an unfamiliar root, eat the stone.” The lakes and cave systems in the lands of the Atoga people have provided them with abundant flint and metals, which before the joining of The Accords of Peace gave them a technological edge in the conflicts with their neighbors. They supply much of the tools used throughout the ENOHTO lands. A people always looking for how they can improve themselves their mining and processing technologies are among the most advanced in The Woven Lands. With their place in THE PEOPLE OF THE ACCORDS though the Atoga people take the most pride in their military prowess and see bravery as among the highest virtues. Any citizen of Atoga will have learned to fight through games and competitions their whole lives, even if their path is one of peace. Their heroes are not battle hungry but are bold and cunning tacticians who use their agility and knowledge of terrain to get the upper hand on powerful enemies. In diplomacy and trade, they are similarly combative. Atoga statesmen often work in pairs, creating a back and forth to keep their opponents off balance. Outsiders see the Atoga people as the most fiercely loyal to the Accords of Peace, easy to offend and slow to forgive disrespect to the Accords. With their place on the eastern ENOHTO border the Atoga people have seen more conflict than any of their cousins. The nations that now form WÔPANÂAK have never felt comfortable with the ENOHTO on their border and clashes over hunting and fishing lands or fertile locations for new communities have not eased them. The Rotisken Society is more active in Atoga than anywhere else in the nation and the culture within the Society reflects that connection. For all the adaptation that the nations went through to become a part of the ENOHTO, it is the Atoga people that have changed the least. Their people keep to themselves, and many choose not to travel through their great lands and instead stay close to their homes and families. The Atoga view outsiders, even those from other ENOHTO nations, with suspicion. One proven trustworthy though they are friends and held as closely as family.
74 CHAPTER 2 | Ono ’Enohto ’Yeh : People of the Accords THE ACCORDS. Their large families and Clans reach far beyond the ENOHTO borders ensuring that they are never far from a piece of home. To the DEWÁTÁ’SE people, sacrifice and duty are a way of life. More than any other state the DEWÁTÁ’SE people come forward when the Nation needs defending, an army with great pride and reputation. To outsiders the DEWÁTÁ’SE seem a contradiction. Their diplomats and statemen are cautious and practical yet their people drive homesteading and exploration of the Thin Place more than any other. Their people make up much of the Rotisken Society, but they take little position on international concerns. They count among their highest values patience yet will take great risks when the opportunity arises. DEWÁTÁ’SE heroes often project calm, but there are no less fierce defenders of their values than their cousins. Every DEWÁTÁ’SE child learns that showing their passion reveals their weaknesses, and that only by finding balance can they achieve their goals. The DEWÁTÁ’SE peoples sits at the Western edge of ENOHTO lands bordering with both the nations of the great grasslands but also the unpredictable openings into the Thin Place. Philosophers disagree on whether the lands through the barrier to the west are the Sky World, the Spirit Plane, or something else entirely, but none have more experience with it than the DEWÁTÁ’SE homesteaders. KAHWÁNHA PEOPLE “Gifts are meant to honor the giver.” The least populous of THE PEOPLE OF THE ACCORDS the KAHWÁNHA PEOPLE make up in faith and determination what they lack in people. Every KAHWÁNHA stands by each other against those who would oppose them. Their warriors are few, but no other ENOHTO nation has been as successful in defending even their smallest villages. If the KAHWÁNHA people believe that the Spirits are on their side they will push on unceasingly confident in their ability to prevail even against overwhelming odds. At the center of each of the KAHWÁNHA people’s communities is a shrine, a circle of stone that stands to remind them that this place was a gift were able to take advantage of their homelands resources and its river to inspire cooperation with its neighbors through trade. Curious and generous the DÉSAT people refuse to see borders as barriers to those who need help. Their nation is home to many families from other lands in all directions who the DÉSAT people have adopted into their own clans. More than any of the other ENOHTO nations DÉSAT statesmen are open to diplomacy with the Easterners and its people quick to adopt their technologies to their own uses. The DÉSAT people see themselves as embodying the true spirit of the Accords of Peace, the philosophies of joining together being at their hearts since even before The Philosopher came to them. There are many within THE PEOPLE OF THE ACCORDS who see the DÉSAT people as naive and overly trusting. It is true that they have opened their homes to people who proved disastrous, but for the DÉSAT people their generosity does not come from ignorance of the dangers. Their history has shown them that family is more about who will stand with you than blood, and in their world standing alone will destroy you as surely as a spear. DÉSAT heroes are as diverse that the plants in their marshland home. Eager to learn and see they are the ENOHTO most likely to travel to other lands. In their travels they are quick to learn new skills, and discard those that do not serve them. A traveling DÉSAT is as likely to be carrying a Thean journal or an Ifrian sword as anything made by their own people. DEWÁTÁ’SE PEOPLE “Knowing your reach requires testing it daily.” The vast expanse of hills and fertile soil that the DEWÁTÁ’SE people have cultivated for generations are the envy of those around them. Their fields growing corn, squash, beans, and other crops better than any other in this region of The Woven Land. The DEWÁTÁ’SE people though lack the natural defenses of their neighbors, their towns, and villages especially those near their borders maintain fortifications year-round. “Every third ENOHTO is DEWÁTÁ’SE.” While not precisely true, the DEWÁTÁ’SE people are by far the most populous of THE PEOPLE OF
7TH SEA: LAND OF 1,000 NATIONS 75 become a part of one of the five nations, O’kèn:ra is equal in many ways to one of the great states. The O’kèn:ra position is that the Grand Council should give them equal status, that THE PEOPLE OF THE ACCORDS become six nations with their own representation around the central fire. The Philosopher in his wisdom gave guidance for many things in the Accords, but there is no procedure within them to add new seats to the Grand Council or to change the seats the nations already control. The O’kèn:ra are a wealthy nation, and the Grand Council knows that the resources they would bring may be much needed should war break out on their borders. With the O’kèn:ra’s inclusion they could further expand their influence, additionally the procedure for doing so would help to guide the way for inclusion of other large nations, giving them a route to end tensions quickly. Many in the Grand Council though fear that altering the government handed down to them by The Philosopher, that has protected their nation for so long, will cause an irreparable crack in their traditions. Spirituality When the Grand Council convenes the highest ranking Hoyane will give thanks to the assembled statesmen. He will also give thanks to the First Creator for the waters, the harvests, the forest, the animals, the winds, Medicine and the thunderers. The First Creator and their messengers who dwell in the Sky World and give all that we use and are the rulers of health and life. — The Accords of Peace Wampum #5:1 Among the ENOHTO almost all people take time out of each day to thank The Great Maker, the creator of all things and the giver of gifts to the people. Many of the traditions in praise come directly from The Philosopher, who said in prophesy that should these rites fade, so too will the power of the Accords of Peace. The relationship of the ENOHTO to The Great Maker is much like the relationship between a mentor and a student. They do not offer prayer, but instead seek to honor the gifts and skills they have been fortunate enough to receive. Throughout the year there are many national celebrations among THE PEOPLE OF THE to them from the First Creator. Their charge is to watch over this land and community and the spirits will protect them when they do. KAHWÁNHA homesteaders carry the heavy stones for hundreds of miles, always by hand, passing them between the new community. The stones guide them to where to best build their new homes. For this reason, even when building communities off other ENOHTO nations Wolf, Bear, and Turtle Clan Mothers often seek out their cousins among the KAHWÁNHA people to help them to choose and build. In this way KAHWÁNHA festivals and values spread far wider than those of the other nations. Their small nation does not have the power in the Great Council as their cousins, but they have learned to use their charms and their friendships to serve the needs of their people. While many are great warriors and craftsmen, it is in Diplomacy that the KAHWÁNHA excel, and with their position near the central fires of Ganataje they have become the de facto speakers for THE PEOPLE OF THE ACCORDS. Faithkeepers and Kariwiyo often come from their nation, giving their neighbors the sense that the KAHWÁNHA are far more populous than they are. A KAHWÁNHA hero is someone everyone wants at their back. They can meet every obstacle with humor and wit, they will offer aid to any who need it, and their faith makes their loyalty unshakable. The Great Maker gifted them with guidance and humor, and they are not ones to waste gifts. The Great Maker had guided them to the ENOHTO, and they have prospered with it. O’kèn:ra PEOPLE, or THE SIXTH OF FIVE NATIONS The O’kèn:ra and THE PEOPLE OF THE ACCORDS have had a peaceful border and abundant trade for years now. When the O’kèn:ra indicated their desire to join in the Accords of Peace the nations held festivals as the news spread. In the Grand Council though it was the beginning of a seemingly endless series of debates. The Accords of Peace are unclear on how to incorporate such a large nation. While in the past incorporating new nations and communities had been simple since their size was such that they could simply
76 CHAPTER 2 | O CHAPTER 2 | Onononono’Enohtonohtonohto nohto’Yeheh : Peopleeopleeople eople of of the the Accordsccordsccords ccords ill, who cannot travel, can keep hope that the next festival will come to them so that they can get the help that they need. As THE PEOPLE OF THE ACCORDS prepare to plant their corn, beans, and squash they take time to thank the Thunder Hoyane. The ceremony lasts for four days and hosts symbolic sacrifices of food and tobacco. Within the skies the Thunder people bring the rains to nourish the seasons plants, but also protect the people. The Thunder people bring storms that scare away the great beasts that once terrorized the people of these lands before the joining of the Accords of Peace. Come the harvest time the people gather in every community to give thanks to what The Woven Land and the spirits have offered. For four days the people perform their most sacred dances and songs to celebrate the people, the leaders, and the First Creator. In addition to celebrations and giving thanks it is at the Harvest Thanksgiving festival that much community business occurs. New Faithkeepers and Kariwiyo receive their titles. Members of the Rotisken society receive honors for the previous year’s work. It is also during these ceremonies that Clan Mothers appoint new Hoyane and choose their successors if that is their tradition. In addition to the grand ceremonies shared by all the ENOHTO people each clan, each town, and each state has its own observances. Most Clans celebrate their namesake animal’s most active season, towns celebrate the anniversary of their founding and other significant events in their shared history. Each season clans celebrate the newborns of the previous season, and this is the time that they receive their first names by their Clan Mothers. Clan celebrations are often wild affairs with dances and songs only known among the clan members. They are a time to dance and celebrate the achievements of their families. Additionally, they are a time to strengthen the bond of the clans across nations, allowing DÉSAT and KAHWÁNHA Bear Clan cousins, or Atoga and OHWÁHDA Wolf Clan cousins to discuss the future of their people and share ideas. Town ceremonies tend to be less grand affairs but are also far more common. Every town has annual observances of their founding, their children, and the ACCORDS, marked by festivals. More than simple markings of the times of harvest or planting these festivals are an opportunity to grow trust in the community, to settle debts, and to appease and thank the spirits. Ganataje hosts the grandest celebrations, their festival grounds filled with color and the finest dancers and singers from around the five nations. The Hoyane competing to bring the most attention to their nation’s contributions to the event. The largest of these is the New Year ceremony celebrated in the middle of the winter. Winter Spirits visit each longhouse, comical figures in large masks calling the families to celebrate. Joyous dancing and healing ceremonies mark this six-day festival. With Medicine Workers from distant villages joining together healing that is hard to come by becomes available to those who can attend. For this reason, outside of Ganataje, large New Year’s ceremonies are never in the same town twice in a row. The most
7TH SEA: LAND OF 1,000 NATIONS 77 lacking the dancing and revelry of most of their celebrations. The Hoyane or a trusted Medicine Worker entrust them with a Wampum belt that indicates their position within the community. The position, once taken, is lifetime unless the Faithkeeper does something that causes the Clan Mother that appointed them to demand that they return the Wampum belt. Many Faithkeepers are also Medicine Workers, but talent with Medicine or sorceries is not necessary or even expected. Knowledge, ability to teach and service to their community are the greater judge of a Faithkeeper than their ability to entreat the spirits directly. Sorcery and Medicine Find and bring together roots from the sacred trees and bind them with leaves of The Great Tree of Peace. Once done they may have hope again for happiness. — The Accords of Peace Wampum #4:3 continued Within the lands of THE PEOPLE OF THE ACCORDS the rituals of Medicine Work are part of every person’s daily life. The Philosopher, The Soldier, The Warlord, and The Healer handed down traditions that could keep ancient knowledge alive and unchanging throughout their nation. Medicine Workers from all over the nation coordinate through the Medicine Societies to ensure that even remote communities can have access when they are in need. Medicine Bags, Dances, and Songs are all used by the ENOHTO to entreat the spirits and call upon the power of their ancestors. The frequent festivals and the dances involved in them allow smaller communities protection from malevolent forces, which has helped them to spread more rapidly than other nations. Talented Medicine Workers are highly respected among THE PEOPLE OF THE ACCORDS and receive a great deal of leeway to develop and practice their crafts. It is not uncommon for Medicine Workers to travel away from their homes for years at a time to learn new techniques and to fill their bags with more spiritual tools. Among THE PEOPLE OF THE ACCORDS who have had contact with them there is much curiosity about the Easterners sorcery. Many of the national festivals. Many towns though are happy to throw an improvised festival together if the Hoyane or local Clan Mothers call for one. Celebrations for homesteaders embarking on their journeys, of achievements by members of the community, or of surprising good fortune help keep the community bound together. To outsiders of their grand nation THE PEOPLE OF THE ACCORDS can seem to be in a state of constant celebration. Their thankfulness for the First Creator, for the founders of their nation, and for the spirits around them seeming to always want an outlet. Among neighboring nations this adds to the appeal of joining the Accords of Peace and the prosperity that can come from joining as a member. But these celebrations are not idle or frivolous for THE PEOPLE OF THE ACCORDS, each helps to sustain their connection to their people, and their people’s connection to the world. Faithkeepers From time to time, it will be the responsibility of the Hoyane, the Clan Mothers, or those they have appointed will be called upon to remind the citizens of the gifts of the First Creator. They will say. “Remember the words of the First Creator. Keepers of the Accords of Peace keep your minds free of evil. The First Creator shall keep the cause of peace new, and it will not die as long as our rites are remembered.” — The Accords of Peace Wampum #5:6 Holding an honored rank in the ENOHTO culture Faithkeepers maintain these traditions and ceremonies. Each year Clan Mothers appoint new Faithkeepers at the Harvest Thanksgiving festival to recognize community and clan members who have provided noteworthy support to their fellow citizens or who have shown exceptional mastery for the rituals and traditions of the community. The community expects those chosen to be repositories for information on the spirits, ancestors, and phenomenon that must be honored. In addition, they should know and take part, were health and abilities allow, in the dances and songs used in those ceremonies. The Faithkeeper naming ceremony is one of the most serious the smaller communities engage in,
78 CHAPTER 2 | O CHAPTER 2 | Onononono’Enohtonohtonohto nohto’Yeheh : Peopleeopleeople eople of of the the Accordsccordsccords ccords Most soldiers among the Rotisken Society have never seen real battle. The power of THE PEOPLE OF THE ACCORDS has ensured that for generations the nations at their borders have been rarely bold enough to raise the Rotisken Society’s ire or make them question their commitment to peace. In recent years though independent villages and cities at the edges of the ENOHTO’s borders have been less afraid of conflict. Those bold enough will try to sack a city for resources or in hopes of breaking the alliance of THE PEOPLE OF THE ACCORDS so that they might have more space in which to build their own great nations. When these attacks come the Rotisken Society responds quickly and decisively. An army of soldiers, thousands strong, descend upon the attackers with coordination and efficiency that can only come from the professional army that sets THE PEOPLE OF THE ACCORDS apart from most in this region. With extraordinary force they hammer down the invaders and then they give them a choice. Join in the Accords of Peace or see everything that they have scattered to the winds. Just outside Ganataje stands the largest military base in The Woven land and it is here that the youngest and most passionate soldiers, ready to strike back at any attackers. It is not simply a base, even enemies of the ENOHTO view the Rotisken Society academy as the paragon of higher education. Made up of dozens of building and fields for exercises and training the academy is practically a town by itself, complete with Faithkeepers and crafters there to support the academy’s students and faculty. More than simply a war college the teachers prepare soldiers, tacticians, engineers, and leaders to serve THE PEOPLE OF THE ACCORDS wherever needed. While most do go on to join the Rotisken Society, with dispensation from a Hoyane a student can go on to other work after their time at the academy. It is well known that those who wish to serve their nation as diplomats, Hoyane, statesmen, or other positions of status would do well to come to the academy and learn the lessons there well. It is not unusual to find the current leaders of the nation wandering the fields of the academy and meeting the brightest students, networking with those they expect they will be serving with soon. abilities their talented show are outside the realm of the ENOHTO, and some have more in common with the powers of the men made monsters than with the Medicine granted to The Woven Land’s ancestors. The Medicine Societies have taken note of this and consider the need for response. THE ROTISKEN SOCIETY Each of the Five Nations of THE PEOPLE OF THE ACCORDS is to be represented also by a General. The woman heirs of each of the member nation’s Hoyane will be the heirs of the General title of their respective Hoyane. The war chiefs will be selected from the eligible children of the Clan Mother’s families. — The Accords of Peace Wampum #3:8 For hundreds of years THE PEOPLE OF THE ACCORDS have known more peace than most, but still none of the nations have forgotten the dark times before The Philosopher brought them together under the Accords of Peace. Centuries on the Hoyane and Clan Mothers all keep in mind that it is through diplomacy backed up by undeniable might. Every town and village hosts a Rotisken Society longhouse, standing near its center. Sturdily built and able to house a hundred members of the Society or shelter 500 members of the community for days should the need arise, Rotisken Society Longhouses are often the first built in a new homestead. The Rotisken Society longhouses also give many in their ranks their only opportunity to live away from their clan or family. At these Rotisken longhouses those who chose the life of a soldier train in combat and tactics, but also in history and engineering. When not engaged in fighting or training there is no shortage of work for members of the Rotisken society. In addition to staying vigilant and ready for combat soldiers act as peacekeepers, looking out for the rights of their fellow citizens and seeking justice when crimes are committed against them. Arbitrators when the local leaders are unable to come to an agreement. Civil engineers to build new homes, bridges, or other structures. At times even diplomats carrying the wishes of THE PEOPLE OF THE ACCORDS to foreign communities or entering negotiations with emissaries from other nations.
7TH SEA: LAND OF 1,000 NATIONS 79 their enemies, and dispatching units to relieve and punish society houses that do. When border towns do acquire firearms, they face the choice of destroying them, or hiding their use for fear of sanctions from the Council. While the academy shuns adoption of the EASTERNER’S weapons that does not mean that all have been idle in their response to it. Every time the people of a town or village encounter enemies wielding firearms or bringing cannons to bear the survivors send what they have learned to all the neighboring towns. Through this slow and costly process, the Rotisken houses at the borders are becoming more familiar with the weaknesses of these technologies and how they might be able to exploit them. Using the terrain to force their enemies to waste shots and attacking like lightning while they reload. Choosing their battlefields to leading their enemies to the water where powder is less effective. Taking Many members of the Rotisken Society have become frustrated with the leadership who make their home in the academy though. The Rotisken houses at the boarders are fighting a new kind of war, against enemies who use unfamiliar tactics and exotic weapons. The Generals of the Rotisken Society though have done nothing to prepare new recruits for what awaits them, persistent in seeing the changes as nothing more than a short-term problem. They learn the arts of war, but most never see the reality of it and so they see no reason to adapt the traditions that have served THE PEOPLE OF THE ACCORDS to address such a new problem. This has left the houses furthest from Ganataje, especially near the borders of WÔPANÂAK to fend for themselves. The academy has done no work to form new tactics to face these new threats and have only addressed them by commanding Rotisken houses to not take and use the firearms carried by
80 CHAPTER 2 | Ono ’Enohto ’Yeh : People of the Accords and technologies honor the First Creator and help to make their nation stronger. The ENOHTO are still hopeful that when the WÔPANÂAK finally comes to join in the Accords of Peace both nations will be stronger for it. SERTEPE There is a saying that the SERTEPE and THE PEOPLE OF THE ACCORDS share, “Cast a wide net to bring in many kinds of fish.” While tensions have risen between the two nations the ENOHTO citizens still have sympathy for their southern neighbors. Many would like to offer their aid to the SERTEPE rather than an ultimatum, how better to show the value of the Accords of Peace than to offer aid without expectations. For now, thought the Grand Council debates and turns away SERTEPE diplomats. Some among THE PEOPLE OF THE ACCORDS worry that when the threat of the Easterners is gone, they will have become so accustomed to war that they will turn their attention to conquest. With the fights and raids at their shared border the Rotisken Society in the region has no illusions that the fight would be devastating for both nations. There are many in the towns and villages nearest the border who wonder who they have more in common with, the Grand Council or the SERTEPE. Some Hoyane have contemplated requesting entry into their alliance, to relieve them from the attacks, but also so that their people can lend aid in the fight against the Eastern attackers. — The Accords of Peace Wampum #4:10 In the case that a foreign nation wishes to enter into and become a part of THE PEOPLE OF THE ACCORDS they must first enter into agreement with the Grand Council. To become a member of THE PEOPLE OF THE ACCORDS all nations must agree that spreading the message of The Accords of Peace is each nations responsibility. WESTERN NATIONS Trade and diplomacy to the west has confounded THE PEOPLE OF THE ACCORDS for a long time, but the Grand Council continues to believe it is worth the effort. If ENOHTO explorers can find advantage of the care that enemies must take with firearms preventing those carrying them from moving at speed through dense terrain. Though forbidden by the leaders in Ganataje some Rotisken Medicine Workers are seeking help from the spirits to learn ways to defend against these dangerous weapons, and philosophers who can hide samples away try to unlock the secrets of the powder they rely on. To the east in DEWÁTÁ’SE explorers and traders far from these battles strike bargains for powerful Medicines from other nations. Not far on the other side of the Thin Place the medicine workers of one of the grasslands nations talk of a ceremony to create Ghost Shirts which can protect from any physical weapon. Other Nations All people were made from the same earth and from the same blood, only tongues separate our nations. — The Accords of Peace Wampum #4:8 The Dawn Lands For centuries, they have been honorable if obstinate rivals, reluctant to adopt the Accords of Peace. While there have been some long-standing disputes THE PEOPLE OF THE ACCORDS always held hope that the WÔPANÂAK would join in their alliance. The ENOHTO were surprised to find that they had chosen to ally with the Easterners, especially seeing the depths to which their green and betrayal have gone given their dealings with the SERTEPE. Now, with the trade they have brought in by allowing these foreigners to build their own village, and the allies and tools that trade has brought them, they have become a genuine threat. Most ENOHTO hope that the WÔPANÂAK will soon realize what a mistake they have made to allow the Easterners to gain a foothold here when they seem to care nothing about the world that the First Creator has gifted to the people of The Woven Land. Many among THE PEOPLE OF THE ACCORDS do understand the appeal though, the Easterners’ colony has weapons and tools unlike any the ENOHTO have ever seen. When the WÔPANÂAK accept that the experiment of allowing the Easterners to say has failed, the Grand Council will have to decide what of the new tools
7TH SEA: LAND OF 1,000 NATIONS 81 communication, always angling to gain something. Some safe land to call their own, or some resource to bring back with them, or some quarry they wish to capture. The latter often one of their own escaping some punishment. The Grand Council based on what its heard thinks them incapable of managing their own people, but still the WÔPANÂAK allow them to fumble along. Their tongues dance around The Woven Land’s languages like fish in trees and they seem unable navigate its lands without offending the spirits with their waste or noise. The consensus among the ENOHTO is that they do not know The Woven Lands, and they do not care to learn. They are alien, and they choose to remain so. While there are many ENOHTO to believe that nations that have built such interesting technologies, and bred such fine animals as their horses, must have value to them, until they have proven themselves trustworthy, they are unlikely to find THE PEOPLE OF THE ACCORDS as allies. What is certain to the Grand Council is that the WÔPANÂAK are trying to poison the Easterners against the ENOHTO. So much so that when they first meet Eastern travelers many of them call THE PEOPLE OF THE ACCORDS snake thinking it is their true name. To most ENOHTO minds it would be best for the Easterners to return to their homes. The ENOHTO could then build relationships and bring trade and the Accords of Peace to their lands. Kariwiyo Once per cycle Clan Mothers will be called on to recognize citizens who have proven themselves especially worthy and have knowledge of good thing. Those citizens will be the keepers of the Accords and will be called Kariwiyo and their voices will be heard. — The Accords of Peace Wampum #3:25 A powerful but often overlooked tool for THE PEOPLE OF THE ACCORDS’ expansion and diplomacy is the Kariwiyo. Each year at harvest thanksgiving festivals clan members can volunteer to leave their communities and dedicate themselves to spreading the words of The Philosopher, The Soldier, The Warlord, and The Healer. The Clan Mothers can reliably safe passages through the Thin Place the advantages in trade, they would have over the other neighbors would become insurmountable. Many in the Grand Council too are excited at the prospect of bringing the Accords of Peace beyond the borders even the founders would have thought possible. Little is known of the nations beyond the grasslands, but the possibilities excite many who follow The Philosopher’s words. NORTHERN NATIONS For more than a generation the borders between THE PEOPLE OF THE ACCORDS and the nations to the north have been peaceful. Even the small northern nations were strong and would attack to keep their borders intact, but they would rarely attempt to encroach on ENOHTO land busy with their own work. The ENOHTO in turn did not see much value in actively attempting to bring in neighbors in the northern regions, the Grand Council thinking their resources too limited with the long winters they experience. In the past few years though the nations to the north have begun to push on the ENOHTO territory, claiming some of THE PEOPLE OF THE ACCORDS’ villages and successfully repelling the Rotisken’s attempts to reclaim them. The northern armies are powerful, and they move freely in the colder territories while all but the Rotisken from the most northern villages struggle. The Grand Council suspects that these attacks are simply opportunistic. Since the Easterners landed THE PEOPLE OF THE ACCORDS have had their attentions divided making them seem to others like easier prey. Some though fear that it is more than that, the attacks from disparate nations on their northern border resembling each other too much. All of the soil of The Woven Lands is owned by birthright to the nations that inhabit them. — The Accords of Peace Wampum #2:1 Easterner THE PEOPLE OF THE ACCORDS have had little direct contact with the Eastern nations. The Hoyane treat those who cross their borders with suspicion. They seem to never simply seek peace or
82 CHAPTER 2 | Ono ’Enohto ’Yeh : People of the Accords Cliffrunner, OHWÁHDA Snipe Clan Mother Cliffrunner has been known by many names, honors she has earned a lifetime of service. When the Snipe Clan elected her Clan Mother for the OHWÁHDA people many were surprised that she chose to return to a name she had not used since she was a girl. Long past are her adventurous days, in the years since she has been better known as a scholar and a politically cautious pragmatist. Holding Two Horns hold her Hoyane Wampum, a man known for his loyalty and stability, but not for his initiative. Seeing the changes and danger THE PEOPLE OF THE ACCORDS are facing Cliffrunner is afraid for the future of her family. To her the protection of the nation outweighs any tradition, she has paid close attention to the attacks on the SERTEPE and has send spies as far as Jaragua. She sees that the Easterners have near unlimited resources and believes that treaties with them is the only way to protect her family’s future. A year ago, while meeting with a group of WÔPANÂAK that included three Easterners who were engaged in trade with the WÔPANÂAK at the time. One of the Easterners asked to speak with her privately and curious she agreed. His name was Archibald Roberts, and he had an offer from his nation called the Atabean Trading Company. If THE PEOPLE OF THE ACCORDS would withhold aid from the SERTEPE, then once the ATC controlled the region, they would ensure that the OHWÁDA and the Snipe would broker all trade with them in the region. A deal that would bring vast wealth and power to the Snipe Clan. Cliffrunner is no fool, she knows that the Council would never agree to such a bargain with the Easterners. The Grand Council had already several times offered aid to SERTEPE, and so far, the Dujo have always refused. The SERTEPE are a proud people, and fear that allowing the Rotisken Society into their borders would result in their conquest. Saw there an opportunity. She advised Holding Two turn away these volunteers, but rarely do unless they serve as a vital part of the Clan Mother’s plans. After accepting the role Kariwiyo gather food, trade goods, and gear they will need in their journey. They give everything they once owned to the Clan Mother to distribute to the Kariwiyo’s closest relatives. The Clan Mother then chooses a direction for them to travel, and they are to continue on that path until they come across someone, they can bring the message of The Accords of Peace to. After that they may travel as they please, they carry a small Wampum strand to mark them out to allies of THE PEOPLE OF THE ACCORDS and to warn away the ENOHTO’s enemies.
7TH SEA: LAND OF 1,000 NATIONS 83 Pointing Skyward, KAHWÁNHA Turtle Hoyane Few among THE PEOPLE OF THE ACCORDS have traveled as broadly or seen as much as Pointing Skyward, and none among the Council on which he now sits has. Pointing Skyward’s father raised him among the Atoga people with his father’s family while his KAHWÁNHA mother traveled the nations as a Kariwiyo. His father secretly taught him the Atoga medicine ways and recognized quickly that Pointing Skyward was a remarkable talent, capable of powerful Medicine even as a teen. When Pointing Skyward’s Horns that as her representative he must advocate for THE PEOPLE OF THE ACCORDS to go to war, to protect themselves from these invaders. The talk of the Council always found its way even to the furthest reaches of the nation, and she knew that debates turned to the possibility of invasion it would not be long before the SERTEPE heard of it. So long as they thought THE PEOPLE OF THE ACCORDS would attack, she would never have to worry about the Grand Council giving aid. To her surprise Holds Two Horns’ passion ignited in him revealing a skill at oratory he had never shown before. Many in the council too think that the time of slow expansion of The Accords of Peace is over, and a short war leading to more nations uniting under the Accords is a small price to pay. Cliffrunner did not expect the nation to go to war but sees no reason to alter her course. Perhaps if THE PEOPLE OF THE ACCORDS do attack, she can negotiate even better terms with the Atabean Trading Company. So, she supports Holding Two Horns with pressure and persuasion among the Clan Mothers. Story Hooks: • Cliffrunner has arranged a secret meeting with Archibald Roberts and the ATC, hoping to negotiate new terms. One of her aids, She Walks in Water, wants to disrupt her plans and has sent word through secret channels that someone must disrupt the meeting, or The Woven Lands will fall into war. • Since beginning these schemes Cliffrunner has found she can influence the emotions of those around her. People who spend too much time near here have every feeling heightened, often acting out in rage or overwhelmed with joy. She wants to learn how to control this better and has called on Snipe Medicine Workers to meet with her. If she can find someone who can enhance her abilities her plots may become unstoppable.
84 CHAPTER 2 | Ono ’Enohto ’Yeh : People of the Accords Pointing Skyward believes that the only way to save The Woven Land and the people on it is by joining together allies on all the borders of the Thin Place. He has reached out to the O’kèn:ra PEOPLE, who his mother lived with before she died and convinced them that with his support, they might join THE PEOPLE OF THE ACCORDS as a full partner in the Accords of Peace. He has also pushed for more homesteads and explorers not only past the thin place, but into the Thin Place. He believes that rapid expansion is possible, but only through daring and upholding the Accords. To this end he advocates strongly against taking a more aggressive stance against the WÔPANÂAK and the SERTEPE. While no longer young Pointing Skyward is still idealistic. He underestimates the resistance he will face. With the histories that these great powers have convincing them to join THE PEOPLE OF THE ACCORDS is a long way off, be he believes that war to take them can only result in weakening the Accords of Peace. Story Hooks: • A man who looks twice Pointing Skyward’s age has come from the Thin Place and claims to be the original Pointing Skyward. Several parties are seeing agents to figure out who is the true owner of the name and why two men lay claim to it. Shining Hair, the Clan Mother who’s Hoyane Wampum Pointing Skyward holds, is especially keen to find out who she truly put in the Grand Council. • Debates in the Grand Council are leaning to make the O’kèn:ra people a subservient nation to the KAHWÁNHA people with no representation in the Grand Council. This disrespect threatens the negotiations and may drive both nations to war. Desperate, Pointing Skyward is looking for agents to find Hoyane that he could sway. mother died he and his father moved to Ganataje so Pointing Skyward’s birth Clan could help to care for him and see to his upbringing. Guided by the spirit of his mother and his desire to see more of the world, as soon as he was old enough and had learned what he could from the Medicine Workers of his clan Pointing Skyward set out to aid homesteaders. Medicine Workers are in high demand among homesteaders, so he was able to travel much working to help establish a community then moving on to the next new village. Driven by a wanderlust it was not long before instead of just lending aid to homesteads built at the reaches of the nation, he began to work with the scouts seeking new places for settlements and new routes for trade. Curiosity drove him to those exploring to the west. The idea of finding paths past the Thin Place, or even through the Thin Place excited him. When Pointing Skyward finally entered the Thin Place he was with four other explorers, finding themselves in the odd landscape while looking for a path to the west. When he emerged, he was alone, and six years had passed. No one before or since has spent as much time in the Thin Place as River Snake and returned still human. He rarely speaks of it, but when he does, he tells tales of villages populated by peoples of copper and stone, fruits that taste like starlight, and nights when the sky disappears, and the cold reaches your spirit. The experience changed him and set him on the path that has brought him to the Grand Council as Hoyane for the KAHWÁNHA PEOPLE.
7TH SEA: LAND OF 1,000 NATIONS 85 Red Rabbit, Maple Hoyane, Atoga Wolf Clan When Red Rabbit was born his people were the WOMPEY, a small nation to the North East of THE PEOPLE OF THE ACCORDS, but his first memories are celebrations with his Atoga cousins. His town’s Sachem sought membership in the Accords of Peace and the Atoga people adopted them and assigned clans. Red Rabbit was a natural soldier and fit easily within the Rotisken Society when he came of age. Quick, intelligent, and well liked he excelled and earned many accolades. Before he had seen thirty cycles, he had risen to be among the most admired Rotisken not only among the Atoga PEOPLE but throughout THE PEOPLE OF THE ACCORDS. Unable to receive the rank of General due to not being born of THE PEOPLE OF THE ACCORDS Red Rabbit has still been able to wield a great deal of influence in the Rotisken Society’s decisions. He has influenced the Generals to focus greater resources on broadening the education provided by the Rotisken Academy. He believes that every soldier serving should not just learn engineering, strategy, and tactics, but the whole gamut of the skills they may need. He has advocated that architecture, agriculture, philosophy, and diplomacy are equally useful. He envisions a nation where at the center of every town and homestead is a unit of Rotisken who can serve as invaluable aids to the Hoyane, but who remain separate from the Hoyanes’ authority and so can act to protect the nation from poor leaders. While many of the Rotisken Society support this idea and see using an army as a check against the overreach of power. They also see it as a path to strengthen THE PEOPLE OF THE ACCORDS as a whole. Red Rabbit has faced a great deal of opposition from the Grand Council and among the powerful. For centuries Clan Mothers and Hoyanes have worked together to keep their society safe and orderly, placing the Rotisken Society in such a powerful position could upset generations of balance. With the power of the Generals and the Rotisken Society others worry quietly what would happen if the Rotisken decided that they should be making all the decisions. Red Rabbit has many friends and allies, but few that he trusts completely, one person who has earned that trust though is He Sings While He Burns, the Hoyane who holds She Hangs Fox Skins’ wampum. He Sings While He Burns, and Red Rabbit have been friends since they were young students at the Academy. He Sings While He burns never ended up joining the Society, but they have remained close. Red Rabbit’s influence in the Grand Council is substantial, from his seat as a Maple Hoyane he has swayed many votes on issues important to him. He thinks that taking a more aggressive stance on expansion will be good for all THE PEOPLE OF THE ACCORDS, but He Sings While He Burns is unsure. Red Rabbit will not take a move to influence the vote until he can convince his old friend first. Story Hooks: • A Medicine Worker from the village they grew up claims to know a secret that would destroy Red Rabbit’s relationship with He Sings While He Burns and his reputation as a man of honor. Red Rabbit has insisted that there is nothing that this Medicine Worker could know that would do such a thing but would still be very appreciative to anyone who could learn what he thinks he knows. • The Society of the Copper Mace wants official recognition in the Rotisken Society. Many members of the Rotisken Society already serve with the Copper Mace but having the whole of the Medicine Society recognized would vastly expand their resources. The Copper Mace is trying to find anyone who can influence Red Rabbit to supporting them, with him on their side their entry would be certain.
86 CHAPTER 2 | Ono ’Enohto ’Yeh : People of the Accords While others cannot see the depth of her planning, her advocacy is always in the interest of her people, manipulating political forces in subtle ways. A stunning wit Watowa sees connections others miss and is always planning a dozen steps ahead for whatever actions she takes. Already she has greatly improved the Ekw’in people relationship with THE PEOPLE OF THE ACCORDS, often to the detriment of other neighbors. Given time with anyone she seems able to convince them that what is good for them is what is good for her and her people. As an Ekw’in Midewikwe, Watowa’s wit and charm are not the only things that have given her an advantage in these negotiations. She is also a Watowa, Diplomat from the Ekw’in Loon Clan Watowa, whose name simply means star in her language, has been living in Ganataje for nearly a year as a diplomat from the Ekw’in people. Already she has become a person to know for those who move in political circles. She has spoken openly about many issues debated by the Grand Council, even those not related directly to the Ekw’in people’s trade or treaties. Other diplomats watch Watowa, convinced that she will alienate the Hoyane and hurt her own causes, but even those who disagree with her cannot seem to dislike her.
7TH SEA: LAND OF 1,000 NATIONS 87 Story Hooks: • Watowa believes that an alliance between the WÔPANÂAK and the SERTEPE would temper the Grand Council’s debate about expansion and allow the Ekw’in people more access to the goods the Easterners are bringing in. She has little ability to act herself though, she would reward heroes richly if they would act as her agents in this. • The spirits have told Watowa that if she must leave her post then only her brother Set’ahl would be able to keep the aggression of THE PEOPLE OF THE ACCORDS from their people, but he disappeared into the Thin Place a year ago. Watowa will be out of options if she is not relieved. • One of Wátowa’s most prized possessions is a fine curved dagger, a gift to her from the west that she says helps her to navigate The Thin Place. The blade disappeared, stolen by a medicine worker who was able to obscure her visions. She will pay almost any price to a hero who can return the blade to her. talented sorcerer and Medicine Worker initiated into an influential Medicine Society in her home nation. Through consulting with the spirits and performing Medicine Rites she has learned a great deal about the plots, schemes, and convictions of the Grand Council and has expertly applied that knowledge to her advantage. What Watowa was unable to plan for though is the effect the new aggressions and the continued problem of the Easterners would have on even the most strongly held convictions of many members of the Grand Council. Talks of conquest have thrown many of her plans into disarray, she has been clever enough so far to keep her advantages, but she is not sure how much longer she can do so. The chaos that the Easterner’s tension has brought has caused her another problem as well. She has managed to keep her good favor to this point by skillfully manipulating dozens of deals and agreements between a vast network of merchants, Rotisken, Hoyane, and diplomats. With opinions changing for some so rapidly these arrangements have begun to fray, and it is only a matter of time before people with power and influence discover her manipulations. She cares deeply for her nation and is worried that soon her presence in Ganataje will do more harm than good.
Chapter 4 The Sertepe Alliance
90 CHAPTER 2 | The sertepe Alliance CHAPTER TITLE Chapter 2 resource: rubber. This substance will provide untold technological advancements. Unfortunately, the SERTEPE are unwilling to just hand over the process of making rubber. That means less scrupulous Théans are trying to take it by stealth or force. Finally, Théans have become aware of a species of tree they call “live oak” which will revolutionize shipmaking. Like rubber, Théans want to get their hands on live oak. Some are willing to trade and others are willing to steal. Some are even willing to kill. While they have been successful so far, the Nation is on a tipping point. SERTEPE’s elders must make a choice: compromise their pride and tradition or fall to the ATC. For the people, both choices represent defeat. As the Nation begins to falter, the ATC continues to pour its resources into the war, finally seeing cracks in SERTEPE’s defenses. It’s only a matter of time. Stand on a high hill overlooking the eastern shore of the Aligned Nations of SERTEPE and you’ll see idyllic beaches, natural harbors, and bountiful fisheries. Then, look a little further out and you’ll see a fleet of Atabean Trading Company ships bombarding her defenses. The Atabean Trading Company has been trying to overtake the SERTEPE Nations, and so far they have failed. But constant assault has whittled away the Nation’s resources while her proud leaders—always fiercely independent and untrusting—have refused assistance from her neighbors. The ATC targeted the SERTEPE Nations over others for a few reasons. First, their independence. Knowing the SERTEPE were too proud to ask for assistance meant the Company could isolate them from their neighbors and whittle down their defenses. Second, the SERTPE hold an invaluable Chapter 4 THE SERTEPE ALLIANCE
7TH SEA: LAND OF 1,000 NATIONS 91 The SERTEPE Nations Three peoples make up the SERTEPE Alliance, bound together by mutual treaties. While they do have many small differences, the time they’ve spent together has brought their cultures close. They share many practices and rituals while maintaining distinct cultures. The three Nations of the Alliance have become dependent upon each other, almost perfect counterparts. The POHA are the Whale Riders, also known as “Those Who Speak.” Their Medicine allows them to speak to any living creature. They use this voice to communicate with the beasts of the sea and hunt down monsters who threatened SERTEPE’s shores. The HICA are the Scholars, also known as “Those Who See.” Their medicine grants them the ability to see the hidden secrets of the world. With this power, they have produced some of the greatest architectural and technological marvels the Land has seen. Finally, the MARUA are the Hand, also known as “Those Who Fight.” Their medicine makes them fearless warriors who laugh at danger. They are the shield that protects the SERTEPE Alliance. Other Nations view the people of the SERTEPE Alliance as suspicious and overly-cautious, but this comes from a century of hard-fought battles that nearly destroyed the three peoples who eventually formed the Alliance. When they finally agreed on peace, maintaining that peace became their top priority, and that meant a long and slow crawl toward trust. The SERTEPE remember the old days, the days of endless betrayal. They do not want to go back there. POHA (Whale Riders; Those Who Speak) “They can talk a bear into giving away his honey.” Of the three Nations that make up the Alliance, the POHA are the most approachable by foreigners. They are seen as the diplomats of the Alliance, willing to put up with the ignorance of strangers who cannot be bothered to learn the SERTEPE ways before negotiation. They are also known for their cunning diplomacy and keen ability to find loopholes in even the most exhaustive treaties. “Never trust an POHA unless he’s on your side,” is a common phrase among the SERTEPE. But it continues: “But count your wampum before he leaves.” The POHA serve as the diplomatic corps for the Alliance when it comes to negotiating with other tribes. If you need to talk to the SERTEPE, you’ll probably be speaking with a POHA. That’s because they can speak to anything. Humans, dogs, fish, or any other living creature. Anything. This unique ability is reflected in their art: the ability to tell stories has always been an important part of POHA culture as is dance and song. While the POHA recognize the need for strong warriors, the ability to negotiate one’s way out of a fight is seen as more valuable. The POHA are highly skilled at fishing, specializing in hunting sea monsters. The name of their tribe comes from their unique method of hunting: riding whales. Whales and dolphins arrive on shore, calling out to the POHA for help. The POHA ride the animals out to where the monster is located and help the whale or dolphin hunt the beast down. The AI then sell the fat from the monsters to the other Nations at a high profit which has allowed them to build some of the largest cities in the Alliance. A typical POHA family resembles the traditional Théan family than most of the other Nations. A typical household includes a single parent pair (usually male and female, but not always) with children. To the POHA, family are the people you can trust. Never betray family. Those who do are punished severely, sometimes even shunned and cast out, called mikola (me-ko-la, lit. far away person) and in the worst circumstances, marked to identify their treachery to others. If you wear the mark, nobody in the POHA Nation will trust you. While there is a traditional POHA fashion, in recent years, they have adopted a style that incorporates Théan elements, particularly the use of long coats and tall hats. The Explorer’s Society’s “digger coats” are considered prized possessions for both their look and practicality. The Vestenmenavenjar merchant hat is also very popular. The POHA Warrior “Don’t listen to her. She fights with song.” The POHA warrior uses dance and song to compliment her fighting style. She uses insults, jabs, barbs and other verbal tactics to frustrate and confuse her opponent. She also uses rhythms to catch her opponent off guard. She may sing while she fights, striking on the beat, but when her opponent begins to notice, throws in a blow completely off rhythm.
92 CHAPTER 2 | The sertepe Alliance The HICA Warrior “Every move you make shows a HICA how to defeat you.” The HICA warrior watches his opponent closely, looking for strengths and weaknesses, then uses that knowledge like a weapon. “A HICA only needs to strike once,” is a common saying among the SERTEPE. They spend most of their time defending, dodging, and blocking. Then, after a few moments, makes a strike that could kill his opponent—if that is his intention. More often than not, the HICA makes a blow that shows his opponent he could be dead, but offers his opponent the opportunity to surrender. MARUA (The Hand; Those Who Fight) “War is a game for them, and they will laugh as they win or lose.” Visually, the people of the MARUA Nation are striking. They tend to be tall and powerfully built. Their hair is long and free. Somewhere on their body, or on their clothes, in a prominent and easy to see place, is a blue hand, all five fingers stretched out. While the POHA are the talkers and the HICA are the scholars, the MARUA are the strong hand that keeps the Alliance together. But they are not dour warriors. Quite the contrary. Seldom do you see a MARUA without a smile, laughter just behind their lips, waiting to be released. They find humor in almost any situation, including the most dangerous situations. A common phrase in SERTEPE goes, “When a MARUA frowns, the world is upside down,” indicating that things must be dire if a MARUA is not laughing. This comes from a story from a famous MARUA heroine who was tricked into a series of situations, each more dangerous than the last. Because she laughed, regardless of where she was, her companions never lost faith that they would survive, and because of that, they all returned home safely. And there is the reason behind the laughter of the MARUA. When a warrior laughs, nothing can be all that dangerous. HICA (The Scholars; Those Who See) “They have the greatest medicine in the world. Just ask them.” While the people of the Nations are well-known for their ability to quickly adopt new technology into their culture, in the SERTEPE Alliance, the HICA are the best at it. So much so, in fact, the other Nations in the Alliance rely on them for it… perhaps to a fault. After SERTEPE’s first contact with Théans, their hulwa (hull-wa)took muskets and adapted the chemistry of gunpowder to local resources. They learned how to read Théan journals and brought calculus into their common knowledge, allowing them to use ship’s cannons they captured. And, of course, all this knowledge they shared with the other SERTEPE Nations. The HICA are a deeply devout and philosophical culture who also share a sentiment with Théan scholars: they see the world as a riddle, and if you look close enough, you can find clues to its inner workings. However, unlike the Théans, they do not see sorcery and magic as “unnatural.” Everything is part of nature. How do they know this? Because it follows rules. To the HICA, nature is a set of rules. Some of them are out in the open while others hide and must be discovered. This view of the world is reflected in HICA culture. It has a stark class system divided into the scholars and the workers. The wealthy scholar class lives in the cities, living lives of peace and contemplation, and opulence. Meanwhile, the working class—farmers, fishers and others—live near the shore toiling to provide the opulent lifestyle of the scholars. Because of the location of their Nation, the HICA have contact with the Nations to the South: Aztlan, the Nahuacan Alliance, Tzak K’an and the Kuraq Empire. The exchange between the HICA and their southern neighbors shows in their culture. You can see Aztlan-style patterns in the architecture and fashion. This proximity allows the HICA to trade with the Aztlan and others, but also remains a constant reminder of what kind of trouble those Nations can cause.
7TH SEA: LAND OF 1,000 NATIONS 93 Cunning warriors, they train their children with stories of battles and a ball-stick game called anejodi (a-ne-jo-di). The MARUA sat between the HICA and POHA, and because of that geographical misfortune, they were forced to become keen warriors and hunters. Most champion teams in the Alliance come from MARUA. MARUA fashion is known for its dyed leather and intricate beading. They dress in loud, bright colors with their beads indicating individual accomplishments. The MARUA are a very proud people and will be happy to take the time to tell you about the story behind every bead. The MARUA Warrior “Walk away friend, and don’t listen to her laughing at your back.” The sheer joy the MARUA find in battle unsettles most foes. The risk of death seems to be something the MARUA seek. Overwhelming odds? That would make a fine story. An impossible defense? Again, seems it would make a fine story. Facing a MARUA who is smiling and laughing while facing what seems to be certain defeat can be both intimidating and infuriating. Both of those are weapons the MARUA use against their opponents. Anejodi: Stick Ball Anejodi (stick ball) is a game played by children and adults throughout the Woven Lands. The SERTEPE—specifically, the MARUA—claim to have invented it. It involves two teams both armed with long sticks. The sticks have small nets on the far end for catching and carrying the ball. A referee introduces the ball to the field by throwing it in the air. Players catch the ball with their sticks and try to hit the opposing team’s goal (usually a wooden fish on a tall stick) at the opponent’s side of the field. Players can block opposing team members, making the game very rough, indeed. Those are the basics, but the game has dozens of variations. Before a game begins, both teams send a representative to determine the rules. How many points to win? Can players tackle the carrier (the player with the ball)? Just what constitutes a fair block and an unfair block? The representatives decide on the rules, then play begins.
94 CHAPTER 2 | The sertepe Alliance FLORA AND FAUNA An important fact to remember: this land is full of plants and animals Théans have never seen. It’s also full of supernatural creatures they never imagined possible. Any member of the Explorer’s Society would give anything to see a panther or alligator, let alone bring one back to Théah. And there’s the problem. Théans do not see life here the same way. Capturing a panther for l’Empereur’s zoo is the closest thing to sacrilege the SERTEPE could imagine. Alligator, panther and turtle are sentient entities whom the SERTEPE speak to on a daily basis. They are not “just animals.” They are neighbors—even if alligator wants to eat us, he’s still a neighbor. Such profound disrespect will not win favors with the SERTEPE. Swamps and Marshes The SERTEPE built their homes in swamps and marshes: the places nobody else wanted to build and nobody else wants to go. The land is rich with flora and fauna, all of which are just waiting for you to make a mistake. The most common plants include a thick moss the SERTEPE call itla-okla (iht-ah-oh-kla, “tree hair”) that seems to grow on anything, only needing sunlight and humidity. The most common trees are what Théans would call cypress but the SERTEPE call ucchenhaho (oo-chen-hah-ho, “bald trees”). The fauna include the alligator (al-la-pat-tah), giant turtles, and the Creator’s favorite, the panther. Rabbits are also prominent here as well as owls. The SERTEPE are suspicious of owls because they may be stikini, the villainous owl-witches who feed on human hearts. Each of the SERTEPE Nations rests on a prominent bay: South Bay, Middle Bay and North Bay. The coasts have excellent geography for ports, making trade with the Nahuacan Alliance easy.
7TH SEA: LAND OF 1,000 NATIONS 95 THEANS To most SERTEPE, all people who come across the water are “Théans.” They do not know enough about these strangers to distinguish Nation from Nation. This comes from both their lack of exposure to people from the East and a lack of desire to learn anything about them at all. So far, almost all their exposure to Easterners has been negative. Yes, there are exceptions, but in general, not trusting a Théan is wiser than trusting one. Internal Conflicts The SERTEPE have been bound together by treaties for so many decades, many feel their people have become one Nation, even if they identify as their ancester’s people. However, there are some within the Alliance who feel the bond that has kept them together has stagnated their growth. They look to the north and see how the other Nations are flourishing and think, “Why are we not growing as they do?” The fact of the matter is, the Alliance relies on mutual agreement by all three Nations to make changes. This has caused SERTEPE to grow slower than their neighbors, but those who support the Alliance say it means the growth they make is wellthought and considered. Again, it is that level of mistrust that means the SERTEPE must take each step slowly, look for traitors, then take the next step, always watchful for betrayal. And then, the Atabean Trading Company arrived. A multinational corporation driven entirely by greed, the ATC is a ruthless organization that will stop at nothing to achieve its goals. They want the land the Alliance stands on, and they’ll do anything to get it. That includes killing the warriors defending that land and sending captives to their prison islands in the Atabean Sea. This conflict has revealed a deeper schism within the Alliance, a generational rift among the SERTEPE. Older citizens remember when each Nation stood alone, in charge of its own fate, and believe the Alliance should disband. Younger citizens, on the other hand, believe the only thing protecting them from the ATC is the Alliance itself. Conflicting voices call for unity and division, leaving the Alliance elders with a difficult decision. SERTEPE Trust “Trust begins with a truth and ends with a lie.” — common SERTEPE phrase When speaking about or to the SERTEPE, the most important thing to remember is to never lie. The SERTEPE hold honesty above all other things and see deceit as a clear sign of disrespect. All of this comes from a time the SERTEPE call “the old days” when their three peoples were in a brutal and bloody war. In the early days, generations ago, there was a tentative peace. The conflict began as stealing cattle from each other, but quickly escalated to full fledged warfare. Blood on blood. Who started the war? The SERTEPE no longer care. When a Montaigne scholar asked the POHA elder, Eagle on the Mountain, who started the war, Eagle on the Mountain answered, “We all did.” After a decade of battles that decimated their populations, the three peoples agreed to sit down and negotiate peace. Their leaders met on a sacred site and agreed not to leave until they had an accord. Thirty days later, they had that accord and the SERTEPE Alliance was born. Since then, all have prospered. Working together, they utilized their strengths and compensated each other’s weaknesses. And what has maintained this peace? The answer is simple: the SERTEPE make sure subsequent generations remember the horrors of war. As bad as things may seem now, they are nothing compared to the days of endless bloodshed. This has led to a strange kind of trust among their people. When they meet, they clasp hands and say, “Remember the bad days” as a way of saying, “I’m going to trust you, so don’t screw up.” While the SERTEPE maintain a delicate balance of trust with each other, their mistrust of outsiders is still high. When they meet with other Nations, they come fully dressed for war, showing how easily others can push them into violence. “I do not trust you,” is a common SERTEPE greeting for strangers and foreigners. Earning that trust is a long, arduous process. This attitude affects the SERTEPE attitude toward adoption. Of all the Nations, the SERTEPE have the most demanding process. It can last years. Decades, even. And while SERTEPE trust may be hard to earn, it is also easy to lose. The simplest lie can cause serious consequences. The SERTEPE hold honesty as the highest virtue, even when such honesty hurts or challenges deeply held beliefs.
96 CHAPTER 2 | The sertepe Alliance Founding Myth A telling of the founding myth from a HICA grandmother to her granddaughter. My grandfather told me this story and his mother told it to him. We were born when the Théans came across the water. We were three then and divided. We made war with each other. The Théans claimed to come in peace, but that lie quickly fell apart. They came for stories of gold. They used poisonous words to divide us and keep us on our back foot. But one night, Badger came to each of the three Mikko: the POHA, the HICA and the MARUA. He told us the Théans’ plan. Keep each of us fighting against each other, divide us, keep us on our heels. He told us to meet in a secret place and we would know the truth. The three Mikkoof each Nation met in a secret location and spoke all night, relating the lies the Théans told to divide us, to make us not trust each other. That was when we knew we must be together to survive. Badger gave us our names. He said to the POHA, “You can listen.” He said to the HICA, “You can see.” He said to the MARUA, “You can fight.” Then he told all of them, “Alone, each of you are a part. But together, you are whole. Be together. POHA, be the ears for the HICA and the MARUA. HICA, be the eyes for the POHA and the MARUA. And MARUA, be the hands for the HICA and POHA. Stop tearing each other down and build something stronger than yourselves. Together, you will throw the Théans back across the water, and if they come again, you will be united and ready for them.” That is how we made the Alliance, my daughter. The Alliance threw the Théans back across the water and we embraced those who chose to stay. They shared the ways of their people, and we have taught them ours. Together we have found new ways that make us stronger with every breakthrough. Remember the story well for one day, you will tell it again.
7TH SEA: LAND OF 1,000 NATIONS 97 (see the note on monogamy, above). The event is also an opportunity to adopt children from families who have seen misfortune or disaster. If a child has lost her family to disease or war, other families can bring them in. Each of SERTEPE’s three peoples sends a representative to the Alliance Council where they debate and discuss difficult issues. The Alliance cannot move forward unless the Council is unanimous. The SERTEPE designed this rule to make compromise necessary to move forward. It has accomplished that goal, but many times, it has also stopped SERTEPE from taking important steps. The individual peoples also operate with similar councils with members elected by popular vote. Once a year, they gather at specific locations with all in attendance voting on their representation. Technology With the abundance of fish and the difficult terrain, the SERTEPE’s greatest achievements in technology have been in engineering and chemistry. Rather than the individual homes common in Théah, communities live in multistory structures where the lands are dry enough to build. Where that’s not possible, sturdy homes built on stilts dot the marshlands. There are several large cities with significant feats of engineering, including great fisheries that keep the people fed. In smaller towns, often entire communities live in three or four great homes, divided by family groups with some nods to farming, and central ceremonial fires. Fabricated canals cover the land to act as water roads connecting communities with quick travel. The SERTEPE have also adopted Théan ship making techniques, creating sailing vessels that can travel as far as the Atabean Sea. However, SERTEPE sailors find little use in leaving sight of their homeland. They look at such voyages as unnecessary at best and indulgent at worst. When the SERTEPE hear stories of Théan sailors spending months (and even years) at a time at sea, they wonder how anyone could stay so long and so far away from their family. The waters in the SERTEPE lands have always been difficult to navigate, with terrible storms and sea monsters adding to the challenge. It is not uncommon for shipwrecks to wash ashore. SERTEPE engineers spent years studying the ships that came ashore and used the techniques they found to improve their own vessels. Appearance The people of SERTEPE are physically smaller than their northern counterparts—all the better to fit in boats and hunt in the forests—but they are also sturdier and generally physically stronger. Because of this physical distinction and their attitude toward outsiders, other Nations refer to members of the Alliance as “angry badgers.” The SERTEPE, of course, took this as an honorable distinction since they incorporate the badger into their clothing and artwork as well as painting fierce badgers on the sides of their boats. The SERTEPE make clothing from the skins of animals distinct to the region such as badgers, panthers, black bears and wolves. They make jewelry from fishing catches. Ornaments such as shells and pearls are most common. Warriors carry bows, knives and pistols (see more on these peculiar items under Technology). After the arrival of the Théans, some SERTEPE warriors have adopted the sword into their arsenal as well, although most do not consider the weapon useful for anything other than personal duels (this makes the sword, in their opinion, an opulence rather than a proper weapon), and when it comes to duels, the SERTEPE prefer knives or pistols. Family & Government For the SERTEPE, family is government. There really isn’t a distinction. While local traditions vary, the typical SERTEPE family follows a matrilineal tradition, tracing its lineage through its women. Each family has a leader—usually a patriarch or matriarch—chosen by the previous family leader. Likewise, the leader of a village chooses his or her successor. When there is no clear successor, the family leaders meet and discuss options all through the night, choosing a new leader in the morning. The family consists of two parents—not necessarily man and woman—and any children they bear or adopt. While the SERTEPE prefer monogamy, the family unit does not see outside romance as shameful or disgraceful. If a child is born inside the family, they consider it part of the family. Once a year, all the families who can travel go to a single location (chosen per year) to select a new leader. This is a week-long celebration with family members encouraged to “celebrate” with members of other families
98 CHAPTER 2 | The sertepe Alliance Preferring small, rapid sailed craft to large ocean-going vessels, their boats are far more agile than their enemies’, and when needed could even escape into the rivers. As they scavenged Théan shipwrecks and adopted its people, chemistry and distilling skills advanced quickly. The most advancement in terms of technology has been in the realm of alchemy, allowing SERTEPE scholars to produce potent spiritual reagents and remedies. Among the most notable is “badger juice” the highly volatile substance used to fire bomb ATC ships. Distilled from a variety of medicinal plants it is also used as a salve and intoxicating drink by the especially brave. For decades, SERTEPE had no use for firearms. First, the ingredients to make gunpowder were incredibly difficult to come across—especially sulfur. Second, cannons and muskets were never useful enough for day-to-day life. These large firearms were too loud and difficult to reload for hunting and the SERTEPE seldom used them for warfare, preferring stealth to outmaneuver their enemies with hit-and-run tactics. Firearms also give away a hidden warrior’s position too easily for a SERTEPE’s tastes. However, as the ATC war has waged on, muskets have become much more valuable. These skills have also come in handy in creating a new kind of gunpowder. SERTEPE scholars tried to replicate gunpowder using local materials with little success. However, very recently, they have learned to replace that rare key ingredient of sulfur with something they had in abundance: ground sugarcane. (A crop they acquired from West Coast Nations who acquired it from the Nations across the Western Sea.) Once they were able to create a potent enough mixture, they no longer needed to trade Théans for reloads. While the musket and cannon were unpopular in SERTEPE lands, the pistol quickly became an important part of SERTEPE warrior culture. It proved to be a powerful hand-to-hand weapon when stealth and subterfuge were no longer an option. Nowadays, SERTEPE warriors carry pistols for close fighting, personalizing their weapons with intricate decorations. At first, the warriors decorated captured pistols, but over the decades, using mining and smelting skills adopted from the Théans, the SERTEPE scholars have learned to make pistols of their own. Each is a piece of art: fabricated and decorated for the individual warrior who carries it.
7TH SEA: LAND OF 1,000 NATIONS 99 it for more practical uses. They developed different kinds of rubber (strong and soft) for the soles of shoes, tool straps, crop irrigation, throwing weapons and other innovations. This also includes rubber balls for their rigorous sports training. SERTEPE rubber created a powerful edge in trading with other Nations and the SERTEPE went to great lengths to keep their techniques secret. So far, that technique has remained a secret. So far. When the Théans arrived, they were fascinated with SERTEPE rubber, willing to trade anything for the process. The SERTEPE refused, but were willing to trade the Théans valuables for the results. There have been a few adopted Théans who have not only learned the secret but have also helped develop it further. Now, vulcanized rubber items are available for trade from the SERTEPE, raising demand even further. Vulcanized rubber has low water absorption, high resistance to oxidation, returns to its original shape as well as another benefit. (See Ax Harvester in the Important NPCs section.) Of course, this new development caught the attention of Théah’s guilds as well as the Atabean Trading Company. The ATC wants a monopoly on SERTEPE rubber and is willing to do anything to get it… which is why their ships blockade SERTEPE ports. The Alacha (Evergreen Oak Tree) The alacha tree is sacred in SERTEPE lands for many reasons. It remains green all year long and produces wood that is both light and strong. The SERTEPE used it for making boats, but when they encountered Théan shipmaking, they combined both techniques to make a kind of ship that was unique: faster than most Théan ships of the same size and resistant to Théan cannonshot. The SERTEPE use a combination of both alacha wood and chuli (pine) for their hulls. The hull has three layers: alacha-chuli-alacha. The combination allows the wood a certain degree of flexibility and strength which makes most cannonballs bounce off the hull. The SERTEPE only began using this technique a few years ago (after capturing and evaluating a few ATC ships). They constructed ten ships with this technique before the ATC completely cut off their Trade Guilds and Secrets SERTEPE is the home of many technological advancements (see below) that have befuddled Théans. Knowing the value of a secret, the SERTEPE take great pains to keep these advancements to themselves, forcing others to pay a high price for the results. Recently, adopted Théans brought with them the notion of trade guilds which have had a huge impact on SERTEPE culture. Dyers, cobblers, masons and even butchers all have trade secrets they reveal only to other members of their respective guilds. Keeping these secrets protects the trade, maintains quality, and discourages amateurs providing substandard goods and services. The SERTEPE adopted this tradition and made it their own, creating their own trade guilds. Of course, the Vendel League hoped these guilds would join their ranks, but so far the SERTEPE have refused. SERTEPE guilds have initiations that swear their members to secrecy. They have passwords and secret handshakes to identify each other as well as punishments for those who violate their oaths. The guild members share discoveries, passing information along in coded missives to prevent outsiders from understanding new techniques. In this way, the SERTEPE have maintained a stranglehold on their unique technological advancements. This secrecy has lead to spies from other Nations, the Vendel League, the ATC and others attempting to break the SERTEPE guilds’ codes and steal their secrets. While there have been few successes, they are few and far between. The guilds hire agents to protect their secrets. These agents guard guild members from those who would capture them and force out their secrets. Because they are hired for their physical and martial proficiency, agents seldom know their guilds’ secrets. It’s better that way. Itto Alaha Totika (Rubber) One of the most important scientific discoveries in SERTEPE is the cultivation of the rubber tree (itto poko) and the development of rubber (itto). The process is called itto alaha totika (tree, orange, fire). The SERTEPE did not invent the technique alone, but learned it alongside their southern neighbors in Aztlan. While the Aztlan largely use rubber for entertainment purposes, the SERTEPE developed